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YALE
UNIVERSITY LIBRARY

INQUIRY

INTO THB

MORAL TENDENCY OF METHODISM,

C. Robinson, Printer,
Rollj-Buildings, Fetter-Lane, London.

A.H

INQUIRY INTO
THE MORAL TENDENCY
OF
METHODISM AND
Including some Remarks
O N
THE HINTS OF A BARRISTER,

By WILLIAM BURNS.

PART THE FIRST.

Frint'ed for J, JoHMSAii, is St. Paul's Church-yard.

1810.

ticular plan of discussion, it assumed at
length the form, of a general Inquiry, into
the Moral Tendency of Methodism, and
Evangelical preaching.
Still however, as the discussion is con
nected with an occasional reference to the
present controversy, and as the Author
states several facts upon his own authority,
whereby he is obliged to speak frequently
in the first person ; he found it most con
venient, to continue the epistolary form of
writing. At the same time, he saw no
particular occasion, for altering the address
to any other person; although several of
the topics which are considered in some of
the letters, had not passed particularly
under the Barrister^s review; and more
especially, as the Barrister's may be consi
dered in some respects, as the representa
tive of a considerable class of Christians,
who are viewing the progress of Methodism
with concern, and to whom, it is hoped
this Inquiry will be particularly interesting.

The great object of the Inquiry, is, to ascer
tain the real character of the Methodists, to
make a just estimate of their virtues and their
^'ices, and to show the connexion which
subsists between these and their doctrine.
Their virtues are sincerity and zeal. Their
vices are of a peculiar kind, and spring
from an improper direction of the religious
principle. This false direction is commu
nicated to it by an excessive importance,
attached to a particular set of opinions,
which they affirm to be the peculiar doc
trines of the Gospel, but which are perhaps,
of less comparative importance than they
imagine ; and particularly, inferior in point
of consequence, to certain other funda
mental principles, which are here brought
forward to vicAv.
With regard to the terms used in this
Inquiry, to describe the different parties, it
may be proper to notice ; that, Calvinist,
Methodist, and Evangelical, are to be con
sidered as synonymous ; for although there

is a diiFerence between them in some re
spects, yet the great Unes of their characters
are the same.
By the Rational party, which is opposed
to them, is meant, not the Socinians only,
who seem desirous to appropriate that de
signation to themselves ; but all those
Christians (especially of what is called the
MORAL party in the establishment) who
profess to pay a much higher regard than
the Calvinists do, to the dictates of reason,
in matters of Religion.

AN
INQUIRY, &c.

TO THE BARRISTER,

LETTER I.
Sir, In addressing you on the subject
of your Hints, you are not to suppose, that I am
going to advocate the cause of the evangelicals,
in all it's latitude. I am not particularly con
nected with the corps, and have neither interest,
nor inclination, to defend them any farther, than
they have truth on their side. For the same
reason, I am far from joining in the cry of
calumny which they have raised against you, for
speaking your sentiments freely and boldly. Those
who take such means of supporting their cause.

10
may impose upon their ignorant follower.?, who
have faith in their infallibility; but a well-in
formed person, will be rather induced to suspect
the soundness of a system, which requires such a
mode of defence.
At the same time, I cannot help thinking that
you are in some degree guilty of the same
fault — Iwill not say that you calumniate the
individual character of your opponents; but you
roundly accuse them of immorality as a body;
and to support your charge, you quote the
observations of Mr. FeUows.
" In whatever village (says he) the fanatics
get a footing ; drunkenness and swearing — sins
which being more exposed to the eye ofthe
world, Avould be ruinous to their great preten^-
sions to superior piety, will perhaps be found to
decline ; but I am convinced from personal ob
servation, that lying, and dishonesty, that every
species of fraud, and falsehood, — sins which are
not so readily detected ; but which seem more
closely connected with worldly advantage —
will be found invariably to increase."
Now sir, I really cannot take this account
of their manners, upon Mr. Fellows' authority.

11
I would not question his veracity, but he is a
prejudiced witness, and may be mistaken. His
observations have the appearance of being ra
ther theoretical; and so far as they are descrip
tive of the vice of hypocrisy, are perfectly just.
But has he lived in habits of friendly intimacy
with the Methodists? and entered into their
views and feelings, so far as to be able to judge
to what extent the vice of hypocrisy reigns
among them? If he has not, I have; and al
though (as it wiU be seen in the sequel) I am far
frora having any partiality for their absurdities,
yet I must bear testimony to their general
sincerity. It may be true, that there are some hypocrites
among them, more perhaps than there are
among the more liberal sects; but this can be
easily accounted for, by the mere circumstance
of their strictness. It is only among a people who
lay claim to superior sanctity, or who are grossly
superstitious, that hypocrites can exist. The
appearances of piety which they assume, could
be of no avail to them elsewhere.
It may also be true, that as many wicked
people are converted by the Methodists, some of

12-
them whose convictions' are only momentary,
and who have not yet acquired any enlightened
and fixed principles of conduct, do fall back into
their former vices. But this is perfectly natural,
and has always been the case, since the promul
gation of Christianity. The Apostles were even
particularly warned of it by our Saviour, in the
parable of the Sower. Part of the seed is repre
sented as falling on a shallow soil, which sprung
upj. and looked well for a tinie, but for want of
root soon decayed. These were they whose
virtue could not stand the test of persecution,
which was the great temptation to apostacy in
the primitive times ; and the parable must be
equally applicable to all young converts, who do
not resist the temptations which may happen to
prevail in their respective generations.
In order to decide upon the question of fact,
respecting the moral character of the Metho
dists, we ought to inquire whether those who are
educated under their principles, and continue
attached to them, are in general fraudulent,
false, and hypocritical; or, whether they are
sincere. If they are guilty of these vices, how
ever smooth they may be in other respects, your

13
animadversions cannot be too severe ; but I must
again repeat, from my own knowledge of the
subject, that the charge is unfounded.
In thus vouching for the morality of the Me
thodists, it must be understood, however, that
I only refer to vices like fraud and falsehood,
which are inconsistent with the sincerity of a
rehgious profession. There are, unhappily,
other vices, which are not only consistent with
sincerity, but which even abound most among
religious people. Of these we shall speak by
and by ; and so far as your Hints are calculated
to unmask the deformity, and to prevent the
mischief of such vices, I shall cordially co-ope
rate with you ; but when you alarm the public
mind by crying out. Murder ! Robbery ! Jaco
binism ! and prophecy the utter subversion of
society, and the ruin of the country, from the
prevalence of Calvinism — this is really carrying
things too far.
I do not blame you for sta.ting it as your opi-
nion, that the doctrines of Calvinism have a ten
dency to relax moral obligations, and to coun^
tenance profligacy. Whether your judgement is
right, or wrong, on the subject, your reasons for

14
it deserve Our attention ; but when you endea
vour to produce an impression, by bringing upon
the stage far more frequently than the argument
requires, " the whole gang of pickpockets, coin
ers, receivers of stolen goods, French atheists,
and all the attendant train of criminals, who set
the laws of their country at defiance;" with a
*view to associate the idea of Calvinism in our
minds with every thing that is horrid — this. Sir,
is more in the style of a professional pleader,
who is determined, at all events, to make out a
strong case ; than of a theologian, who ought to
be actuated only by candour, and the love of
truth. A stranger to the state of things, would really
imagine, from a perusal of your Hints, that the
whole " twenty thousand criminals," who are
stated by Mr. Colquhoun as " prowling about
the streets of the metropolis," were the prose
lytes ofthe Evangelical preachers ; and that the
two millions of pounds sterling, of which the
public was annually defrauded, were to be found
in the pockets of the Methodists.
Is this the fact ? No. It would have been im
possible for you to affirm this directly ; but yoU

15
try to insinuate the same thing, when you sayj
** We shall perhaps presently be able to conjec
ture, to vphat cause this immorality of the lower
orders in London may be in a great measure
ascribed. If those who term themselves Evan
gelical Preachers, instead of enforcing the moral
duties of man in society, preach to all the lower
orders doctrines which go directly to destroy
them, (which I shall proceed to prove their doc
trines must do, if they have any practical influ
ence at all), can it be wondered at, that the
morals of the rising generation should grow
worse?" And again : " When this conviction shall be
rendered familiar to the minds of the lower or
ders of society, the present state ofthe police of
the metropolis will no doubt be proportionably
improved. The different magistrates must be
greatly assisted in their efforts to suppress ofr
fences by the propagation of such doctrines in
this great town, abounding as it does with of
fenders against the law, daily increasing in
numbers." It is perfectly easy to see the inference that
you would draw from these insinuations j but

16
you must excus'e me. Sir, if I cannot join with
you, unless you give rae more substantial rea
sons. The utraost then that can be inferred,
frora your argument concerning the immoral ten
dency of Methodism (supposing it established),
is, that with such a mass of wickedness already
existing in the metropolis, there is reason to ap
prehend a dreadful increase of it.
But in order to prove that this apprehension
is well founded, you ought to trace some con
nexion between these wretches and the Evange
lical preachers; you ought to show that they
have adopted the doctrinal tenets of Methodism,
and are in the habits of attending the Taber
nacle for consolation. It will not do to tell us
" that they zvill triumphantly join the chorus
in the song placed for them by the Reverend
Divine himself, at the end of his instruction
book. " There is a fountain fill'd with blood.
Drawn from Emanuel's veins.
And sinners plung'd beneath that flood
Lose all their guilty stains.
The dying thief rejoic'd to see
That fountain in his day ;
And then have I, as well as he,
Wash'd all my sins away."

17
Tell us rather. Have they actually done so r Do
such a description of characters, the thieves, the
prostitutes, the pick-pockets, really attend the
meeting-houses, sing such hymns, and continue
in their wicked life ? They have had plenty of
time, to find out the sweets of Calvinism, if it had
suited their taste; for although I agree with
you, that it is a new thing, with regard to pri
mitive Christianity ; yet it is at least some hun
dred years old. It was known in the church
before Calvin patronised it, and even Luther,
although he differed in some points, yet on the
articles of grace, and justification by faith
alone, without works, he was equally zealous
with any modern evangelical. In his com
mentary on the Galatians, you will find expres
sions full as extravagant, as any in Pr. Hawker's
prop against Despair; and not more delicate
than in John Bunyan's reveries. Calvinism
was the system of the English puritans, and
continues the approven doctrine of the Scotish
church, and the revered idol of the vulgar, in
that religious nation. If it has not produced
the effects you ascribe to it already, there is no
great fear that it will do it at any future time.
B

18
I apprehend, sir, that you ought to distinguish,
between a nonsensical jargon of arguments,
part of which may seem to you to be of immoral
tendency; and a system, whose direct and
practical influence is notoriously vicious. In
the former case, it may be a mere logical error,
of which the party is unconscious, and how
ever you may wonder at his absurdities, and
inconsistencies, yet he may have a way of
his own, of reconciling them; and his system
of religion, in some other parts of it, may apply
such sanctions to the obligations of common
honesty, as entirely to correct any evil con
sequences, which might arise from some logical
errors, into which he may have fallen.
It is with such people as it is with scep
tics, who deny the existence of matter; they
still continue to act just like others who profess
to believe their senses ; and why ? Because with
all their fine speculations they are still con
stitutionally so material, that they are compelled
to attend to the common laws of nature. In
the same manner, the sincere Calvinist, has so
much moral principle, that whatever absurdities
he may utter about the fllthiness of his virtue ;

19
yet he dares not be dishonest, without wounding
his conscience; being convinced somehow or
other> that neither an impenitent thief, or liar,
shall ever inherit the kingdom of God, whatever
Christ may have done'or suffered on his account.
To all you say about immoral tendency,
therefore, they can produce the evidence of
their lives, and manners, and the people who
can judge a matter of fact, much better than an
argument, will decide in their favour.
It is on this account, your accusations of im
moral tendency not being borne out by matter
of fact, (and it will be remembered that I am
only speaking of the virtues necessarily con
nected with sincerity ; viz. sobriety, truth, and
honesty) that you produce no conviction in the
minds of the people. On the contrary, they
are rather confirmed in their prejudices. Being
conscious that you misrepresent their character,
they also suspect that you misrepresent their
doctrine ; and listen to you under the unfavourable
prejudice, that you are a carnal person, whose
mind is naturally at enmity, both with the form,
and the doctrine of Godliness.
You do not indeed seem to entertain any
B 21

20
hopes of converting them by persuasion ; but
why should this be ? If truth is on your side is
it not great? and able to prevail? You would
not surely practically yield them their favourite
point, of the utter depravity of human nature;
by insinuating that the multitude are so prone
to the wrong, that they are beyond the reach of
conviction ? What then can be the reason, why
they have always shown such a predeliction for
the evangelical preachers ? Among other reasons
this is one; that their opponents have exposed
themselves to the imputation of unfairness, by
accusing them of immorality ; and another
reason is, that the evangelicals have a great
deal more seriousness, and zeal, than the rational
party, and as these are virtues that strike the
people much more forcibly, than any others, so
they have acquired for their subject a reputation
forholiness which gives a great authority to their
doctrine. In proof of this observation respect
ing the want of seriousness and zeal, in the ra
tional Christian, I shall quote a passage from
Dr. Priestley; who cannot be suspected of mis
representation on such a subject.
" Besides (says he), it cannot be denied that

many of those who judge so truly, concerning
particular tenets in religion, have attained to
that cool unbiassed state of mind, in conse
quence of becoming more indifferent to religion
in general ; and to all the modes and doctrines
of it. Though therefore they are in a more fa
vourable situation for distinguishing between
truth and falsehood, they are not likely to ac
quire a zeal for what they conceive to be truth.
Such persons also have no zeal for speculative
religion, merely because they have zeal for re
ligion in general : their moral conduct though
decent, is not deemed what is strict, and exem
plary. From a just aversion to every thing that
looks hke hypocrisy and preciseness,. they rather
lean to the extreme of fashionable dissipation.
They are not altogether destitute of religion,
but they do not value themselves upon it, and
do not wish to become the subjects of conversa
tion, or to draw any particular notice upon
themselves on that account. They would be
ashamed to abandon their religion, but they
neither themselves, think, nor do they wish
others to think, much about it *."
* Prefatory Discourse on the Constitution of a Chris
tian Church.

22
This being the state of matters, it is no won
der that the people are partial to the evangeli
cals. Their seriousness and zeal account suffi
ciently for it, without supposing any natural
prepossession of the multitude for their doctrines.
The multitude in fact are not judges of the nice
points of theological controversy, although they
like to be gratified with large and repeated doses
of their doctrines, in favor of which they have
once become prejudiced. But if a new doe-
trine is proposed to them, which has any ad
vantage in point of rationality, and scriptural
proof; and if it be enforced with fhe same zeal
and appearance of seriousness, it is not difiicult
to make proselytes of them.
There is a remarkable instance of this, in the
success with which Mr. Wesley and his itine
rant preachers, propagated the doctrmes of Ar-
minianism. They agreed to be sure with Whit
field, in their notions of the Trinity and the
New Birth; but Mr. Wesley strenuously oppo
sed predestination, and the absolute uncondi-
tionality of the covenant of grace. A keen
controversy was the consequence, which was
conducted rather by the friends of these emi
nent men, than by themselves. The Arminians

23
stood their ground and defended it with zeal,
and if they did not make many converts from
the other side, they kept their own proselytes
stedfast in the Arminian faith, continued as po
pular as ever, and taught their opponents to
have a more respectful opinion of their piety.
Since that time, the animosity of the two
parties has considerably subsided, and they mu
tually allow each other the title of converted
people, although they are not joined into one
body, as you allege in one of your notes.
The same zeal and seriousness which recom
mend the doctrine of the evangelicals to the
people, would recommend any other doctrine,
even a moral one.
There is only one requisite in a religious doc
trine, to make it popular, besides the manner of
preaching it. Christians of every age and
country, have generally been of opinion, that
something more than plain sincerity, honesty,
and truth, is required in the Christian character.
— In the early ages, this other thing, was sup
posed to consist in bodily mortifications, and
solitary contemplation ; afterwards, devotion to
the clergy supphed all defects; and in later

24
ages, certain metaphysical opinions, mystic
feelings, or formalities about church government,
and worship, are generally understood to be
the most precious, and rare ingredients of true
Christianity. It is of no consequence on which of these, or
any thing hke them, a preacher fixes as the es
sence of religion ; provided it be an uncommon
thing, by the attainment of which the devotee
may be signalized, from the rest of the world.
This gratifies the propensity for extraordinary
sanctity, and if the preacher himself is duly
careful to excel in the supposed attainment, it
recommends him to his hearers as a favourite of
heaven. When a man thus appears as a favou
rite of God, and is supposed capable of teaching
others how to arrive at the same distinction, he
is possessed of one of the most essential qualities
of a popular preacher; and if he has natural
eloquence, and an earnest manner, he will not
fail of producing a powerful impression.
Now as this propensity to superior sanctity,
which serious minds are apt to feel, is originally,
a laudable ambition to excel in virtue, and to
stand high in the divine favour j might it not be

25
supphed with a moral object, to fix itself upon ?
and might we not expect, that when the moral
taste was not previously perverted, that such an
object would even be preferred ? It is evident,
however, that in order to answer the purpose,
this must be something superior to common
lionesty ; and happily our Saviour has furnished
us both by his precepts, and his example, with
the very thing which is wanted. I refer to the
active and unwearied beneficence, and the ele
vated and rational piety, which he recom
mends ; graced by the charms of modesty, aad
unaffected affabiUty.
Here truly, is an object worthy to engage the
hearts ofthe good, and inspire tlie zeal of the
religions; but where do we find any body of
Christians, who make it the object of their own
distinguished consideration, and who invite the
attention of others to it ? Is it the moral preach^
ing of the establishment ? I would be far frora
insinuating that they are ignorant of the obliga^
tions of these virtues, or that they do not teach the
observance of them; and I readily acknowledge
that in general they are decent and respectable in
their manners, and some of tbem highly exem^

26
plary; but I would put it to their warmest
friends to say, if they are at the same pains, by
their example, and by their earnest exhortations,
to recommend this sublime and pure spirit of
true devotion ; as the evangelical preachers are,
to recommend that false form, which they have
substituted in it's stead.
¦ But I find I am wandering farther into this
subject, than was intended at present. We
shall afterwards revert to it more particularly.
My only object at present, is, fo set the moral
character of the Calvinists in it's just light;
and to show that the popularity of their doc
trine may be accounted for, upon other princi
ples, than that of their being gratifying to the
taste of the profligate and the wicked. — I do
not say however that they are not liable to cen
sure, for the very unguarded expressions they
use on the subject of morality; which certainly
give men of less principle than themselves, a
pretext for disregarding it's obligations; but I
shall refer this to my next letter.
Meantime if the view which I have taken of the
subject, is just, there is no ground for alarm to
the nation, respecting it's social rights and tran-

27
quillity ; and therefore no proper occasion for
legislative interference of any kind.
The very idea of restraint, would only whet
the spiritual appetite, and convince the evange
licals that their opponents feel themselves de
fective, in the weapons of truth and reason,
when they are obliged to call in the aid of the
magistrate. Neither do I see any cause for predicting their
continued success. You are not aware how
much you strengthen their hands by doing so,
and how eagerly they cherish the hope, that it is
by the spread of their doctrines, that the an-
tient prophecies respecting the Millenium are to
be fulfilled. For my part, I am satisfied that
there are many causes which have contributed
to their temporary success, and many means
which may be used to . prevent it, the first of
whicli may be removed, and the latter made use
of with the greatest hopes of success.

28

LETTER II.
You will perhaps think that in the conclud
ing part of my former letter, when I acknow
ledge that the Evangelical preachers are liable
to censure for unguarded expressions, I grant
all you contend for. But the difference between
us is this ; I do not conceive the practical con
sequences of these errors to be so alarming as
you represent them, with regard to the morals
of those who are attached to the doctrines of
Methodism and to their effect upon Society.
Still, however, if even a few sinners should be
sometimes hardened in their wickedness, and a
few well meaning persons disgusted at Chris
tianity, by the extravagances of evangelical
preaching; even this is a very serious matter,
in a religious point of view, where the soul of man
is considered as an object of such immense value.
There is another point of view also, in which

29
they have a tendency to produce a very bad
and even dangerous consequence. I mean
dangerous to the welfare of their votaries : this
is the false direction which they give to the re-
ligious principle, by means of which all the
virtues of the higher order, which are not ne
cessarily attached to sincerity, are more or less
debased, and sometimes entirely extinguished.
I shall proceed to estimate the value of their
doctrine in these respects.
And here, in order to be candid, we should
distinguish between the meaning, and doctrine
of the body in general ; and the particular ex
pressions of individuals. There is an obscurity
and an inconsistency in their doctrine, which
makes it extremely difficult for the Calvinists, to
find expressions which convey a clear and dis
tinct idea of their meaning.
Hence in their search for terms, different per
sons have adopted different phrases, to express
those sentiments, which in substance are com
mon to them all. It is curious to observe the
emphasis with which these coiners of phrases
utter their own sayings, as if they contained
some mysterious charm, which could convert

so
a sinner ; and with what keenness they discuss
the potency of their respective spells. But
leaving them to settle these points! of precedency
among themselves, let us endeavour to get hold
of the naked body of the doctrine itself, and
ascertain it's properties and shape.
Something of this kind is the more necessary,
as it is not uncommon for them to rid themselves
of the just animadversions that may have been
made upon a particular writer, by disavowing
his expressions, and I am afraid this will be the
case with your remarks on Dr. Hawker; many
of which attach rather to the letter of his phrase
ology, than to the meaning which any one con
versant in Calvinism, might have knowen he in
tended to convey — another instance of what the
Methodists will call misrepresentation in your
Hints, and which will spoil the effects they might
otherwise have made on their minds.
Thus, you quote him as saying, " I shall not
declaim on the moral excellence of human nature,
while our church prayers with one voice, continu
ally declare that we have no health, no excellence
in us; neither shall I recommend human strength,
to exert itself in acts of moral virtue towards

31
their own salvation;" and further, " Confessing
myself and people when in the desk, to be help-"
less sinners before God, I shall not in the pulpit^
cry up the moral rectitude of human nature;
nor in defiance of my own solemn declarations,
contend that man is able of himself to help him
self; and exhort the congregation to that, which
just before we all declared we are incapable of
doing." Now although this language is certainly very
exceptionable, yet it is not probable that the
Doctor really thought it would be of no use for
him to publish his solemn questions ; and that this
exertion of his strength (for I presume he does
not pretend to be inspired) could be of no avail
to promote the salvation of others; and surely
if his modesty permitted him to think that he
had exerted himself, with some efficacy, he must
also allow, that they who were benefited by him,
exerted themselves a little, with the same ef
ficacy, when they took the trouble of reading
his book, and considering the arguments
it contained. He seems indeed to have been in a sad per
plexity between the duties of the desk, and the

32
pulpit, but ifit had been hinted to him, tliat the
confessions of the desk, did not (in their full
latitude at least) regard the actual state of him
self, and such of his dear hearers as had received
the grace of God ; but of human nature in ge
neral, and particularly when unassisted with the
light of Revelation : and on the other hand,
that the exhortations of the pulpit, were ad
dressed to his audience individually, as to those
to whom the grace of God had appeared, to
exert themselves to make use ofthe help which
God had furnished them with : I say if he had
considered this, he would have been more stupid
than any Calvinist I have met with, if he had
persisted in saying, he could not recommend
such a use of our faculties.
But I rather suppose he would have disavowed
such a sentiment, and said he only meant, that
the unassisted strength of human nature, could
not accomplish it's own salvation. Before he
proclaimed such an important meaning, indeed,
as a rare discovery, it might have been worth
while to have inquired, if any person professing
himself a Christian, ever pretended to be able, to
acquire the holiness and the faith which Chris-

33
tianity requires, without being indebted to.it
for the helps which it furnishes.
If disputants would give the same favorable
allowance for a good meaning, in interpreting
the expressions of others, which they must be
sensible they frequently stand in need of them
selves, the difference between them would be
considerably narrowed. This is particularly
the case respecting the dispute about the obli
gation of good works ; it lies more in words, thaii
in meaning. The Calvinists do not mean to
say, that we are under no kind of obligation to
do good works, they only mean, that in the
matter of justification ; that is to say, in receiv
ing the pardon of our offences, and being adopt
ed into the favour of God, no account is made of
our good works ; we are not to put any value
on them, as giving us a preferable title to that
benefit; all men, whatever their character may
have been formerly, being equally welcome to
that benefit, whenever they believe the Gospel ;
and this belief is only considered genuine, when
li produces a good life.
This is what they would be at: but they do
not mean, that the rewards which shall be dis-
c

34
tributed to the righteous at the day of judge
ment, shall not correspond with the virtue of in
dividuals; and the punishments, to the guilt of
the wicked. They do not inean, to deny, that
with reference to the final judgement, every man
shall be judged according to his works ; and that
none shall be actually admitted into heaven, but
they " who do the commandments of God, and
thereby have a right to the tree of life, and to
enter within the gates into the city." Rev. xxii.
They are not indeed at sufficient pains, to
show that when they talk about justification,
they only refer to forgiveness; the truth is, their
minds are so confused, that they do not even
know themselves, what they say, or whereof they
affirm. But you may discover even in those
passages of their writings, (the literal import of
which you justly reprobate) that this is the
point they labor at. When the Rev. Edward
Cooper says, " a man's own performances are
not taken into the account, he refers to the act
ofhis own justification* ; and when Dr. Hawker
says, that " the single qualification of faith
Hints, 46.

35
alone, is necessary to salvation * ; he no doubt
has in view, the first reception of a penitent int6
the family of Christ ; for he cannot be ignorant,
that the faith which is not followed by good
works (when there is opportunity), will avail
nothing as a passport into the regions of eternal
life. The amount of their doctrine, therefore, re
specting the moral capacity of man, and his
obligations to a virtuous life, if stripped of all the
jargon in which they have invested it ; is this,
1st, That unassisted nature cannot save itself
2d, That we are not bound to produce any
quantity of good works, previously to, and in
order to obtain the divine forgiveness ; but, that
when we are pardoned, we then come under the
obligation oi gratitude, to live well.
At the same time, it Is to be observed, that
when they speak of supernatural assistance, they
do not include, that knowledge of Christianity,
which exists in a country like this, nor the ge
neral effect which it has had, in raising the tour
of morals, and bettering the civil institutions of
society ; they do not include the influence of
Hints, 31.
C 2

36
education, nor the hope of immortality, although
all these are certainly helps furnished to our na
tural powers. They ascribe all to the formal
reading, but especially to the preaching of the
word. They account for the efficacy of this preach
ing to be sure, by the influence of the spirit i
but they take it for granted, that there is no
Spirit, in the more refined principles and pure
examples of Christianity, so far as they operate
in a general ivay, towards the improvement of
mankind; that there \s no Spirit in education,
none in those civil and ecclesiastical laws, which
owe their origin to Christianity.
They cannot indeed deny, what is notorious,
that the condition of mankind, has been me
liorated and their morals improved, wherever
these causes have operated, and that particular
individuals, with no other assistance than what
is afforded by these means, have attained to
exemplary virtue ; but all these advantages, are
despised, by the Calvinists, as things which are
mean, and common, and never to be compared,
with that saving ktiowledge, which is commu
nicated by the preaching o/'/f/ieCafowM^ic Gospel.

37
The effect of these sentiments is just what we
might expect. They produce a species of super
stitious idolatry. The preacher is considered as
the only vehicle of divine influence, and is re
vered as a mediator between God and man.
This is a view of the matter, to which (as they
are not in the habit of attending to it) they may
of course object; but it is not less true. What
is idolatry, but the disposition to attribute to
other beings, the properties which belong to
God alone, and to the authorised agent of
his providence, our Lord Jesus Christ ? What
does it matter, whether the obj ect of our adora
tion be a dead saint, or a living preacher; a
figure made of stone, or of flesh and blood ?
The Papists never were so stupid, as to think
that their saints, and images had an intrinsic
power of saving their worshipers. They only
looked upon them, as the vehicles, through
which the special influence and grace of God,
was to be obtained ; and in this respect, they
were placed exactly on a footing, with the evan
gelical preachers, and the honours paid to each
are equally derogatory to the mediatorial dignity
of Christ.

38
This devotion to their preachers, and the sa
crifices which the people make at their shrines,
at the expence of domestic and social duties,
deserve the severest reprehension which you
have given them; and it is an immoral prac
tice, which they cannot deny, as abounding in
a far greater degree among them, than among
any other set of Christians. In addition to the
cases of this kind which you have stated, I can
assert from my own knowledge, that the mother
of a family, will sometimes lock up a mimber of
small children, in the house by themselves, and
go to he?iv ^, sermo7i i trusting their infants as
they say, to the good providence of God, and
giving thanks when they return, that nou'e of
them have fallen into the fire, or otherwise hurt
themselves. It is not uncommon for them, to
be hearing a ivord of prayer or exhortation at
the chapel, when they ought to be putting their
children to bed; and for servants to stay till
midnight at religious meetings.
If a young person, or silly female, become a
convert to an evangelical preacher, the authority
of the father and the husband, is often super
seded by that of the priest ; and although the

S9
morals of the family to which the converts be
long, be unexceptionable, yet their minds are
poisoned, by insinuations that all the rest are
children of the devil but themselves ; that there
is no edification in their conversation, no wis
dom in their counsels, compared with those of
their new spiritual guides. Filial and conjugal
piety, the endearing bonds of domestic union,
are thus made to give way to the superior homage,
claimed by a ghostly director, and discord is
sown among those, Avhom the laws of nature and
of God;, had bound together by the tenderest
ties. I would not be understood, however, as ac
cusing the preachers of Methodism indiscrimi
nately, with an intention to produce such a de
basing superstition ; I have heard many of them
lament it's prevalence, and among the more en
lightened part of their people, many are su
perior to it's influence, and patterns of social
virtue ; but in so far as it can be traced home to
the influence of their opinions, and in so far as
the vice itself is more frequent among their
converts, the doctrines of evangelical preaching
must be responsible for the consequences.

40
A second effect, produced by their doctrine
concerning divine influence, is ; that having
been accustomed to consider the ordinary duties
of life, and the ordinary means of moral im
provement, in a comparatively degrading point
of view; the religious principle does not take
a deep root in their minds, and in time of
trial is very apt to fail. I have already acknow
ledged, that this apostacy of the methodists, is
in some respects accounted for, by a principle
common to all religious reformations ; but it is
considerably increased, by their peculiar doc
trines. Accordingly, you will generally find,
that serious persons who have received a good
moral education, and lived within the influence
of decent example, and domestic order, continue
more steady in the path of virtue, than those,
who have received their stock of Grace, from an
evangelical preacher, and who depend upon his
ministrations, for a continued supply.
The one is like a rivulet fed by a perennial
spring, which in it's regular and invariable
course, spreads beauty and fertility around it.
The other is a mountaia torrent, swelled by the
descending rains, which foam and rage for

41
awhile, till it's aerial fountain is dried up ; and
then it's channel and it's banks present nothing
to our view, but the dry and craggy rocks.
Owing to this circumstance, there is a perpe
tual tide flowing into, and another flowing out
of, the Methodist Societies. The numbers may
be nearly the same, after a lapse of some years ;
but the individuals who compose them, are found
to differ in a far greater proportion, than can be
accounted for by any natural cause. The
preachers therefore, are to blame for this fickle
ness; they cannot indeed altogether help it,
but generally speaking, a mind impressed with
religious sentiments, and the fear of God, affords
the person who takes the direction of it and to
whom it is once yielded, such a strong hold, that
if it becomes distorted, or loses it's moral
energy, it is owing to bad management.
A third kind of immorality, which is to be
found almost exclusively among the CaJvinists,
takes it's rise from the extreme scrupulosity,
with regard to the motives of their actions,
which is imposed upon them by their teachers.
Their minds are harassed with perpetual doubts
and fears, about whether they do their good

42
works, from the hope of reward, or whether
they may be considered as evidences of a gra
cious state; and ard animated only, by grati
tude for ihe finished salvation, which our sa
viour is supposed to have purchased.
They are hke a low-bred person, invited to
an entertainment in the house of a munificent
and polite nobleman. He is so impressed with
an awful sense of the ceremonious etiquette, re
quired at his entry, that he stands at the door in
great perplexity, which foot he should put fore
most into the mansion, how many bows and
scrapes are needful, and in what terms, he is
obliged, to express his gratitude. Hence a
slavish and awkward temper of mind, is consi
dered as a mea7i, for attaining an end, which it
is in fact calculated to destroy. In endeavouring
to remove the hope of reward, they substitute in
it's place a principle still more degrading; the
fear of offending a hard and ceremonious
master. It is one of those instances of ill-directed
zeal which overshoot their mark. By an ex
cessive and injudicious attempt to enforce
the principle of gratitude, they have con-

43
trived the most effectual means of extinguish
ing it.
It is not difllicult to discover the cause of this.
The real grounds of gratitude towards God, his
benign and bountiful character, the proof
which he has given us of this, by sending his
son into the world for our instruction and
salvation, and the benevolent plan which he has
laid down for himself in the government of
mankind, are all, things too mean and vulgar
for their sublime souls. These are things
which 3^ reflecting man may learn, merely by
perusing his Bible, and contemplating the works
and providence of God, without even the help
of an evangelical sermon.
A just and impressive conception of the cha
racter and providence of God, is not indeed to
be attained in a moment. It requires a mind
trained to the habit of contemplating, and ap
proving moral excellence: it requires some
thing of a kindred spirit to enter into the views
and feelings of an exalted mind, before we can
appreciate the value of any noble character, and
much more before we can feel that most pure
and sublime of all affections, the Love of God.

44
But the Calvinists, ignorant of the true
grounds of esteem and love, endeavour to re
verse the order of nature, and to make the love
of God and of Jesus Christ, an instantaneous
emotion and necessary as a foundation of all
virtue, as the first spring of genuine holiness.
In order to accomplish this they discard all
consi4erations of the amiableness of the divine
character, and the general benevolence ,of his
providence, and rest the divine claim of love
upon a capricious favour, supposed to be granted
to the individual. It is not the tender mercies
of the most high, manifested abundantly to the
great family of Man, of which I am a member,
that according to them, ought to awaken the
the sentiment of grateful love and adoration in
my heart ; but it is the favour bestowed upon me
individually, in the supposed forgiveness of my
sins. It is a capricious benefit, given me upon
I know not what grounds, that has no necessary
connexion with the character of bounty and
benevolence, on the part of the donor.
Such a claim of gratitude is not even so dis
tinct, as when a capricious mortal bestows some
unexpected favour upon us. In the latter case

45
the thing itself, may be substantial, and the
possession of it secure ; while at the same time
we distinctly know the person, to whom we
owe it ; but in the former case, there is no mes
senger sent from heaven, to announce to the in
dividual the particular regard of divine majesty;
there is no difference in the circumstances of
his life, to assure him of it; it is a mere matter
of opinion, arising from certain notions which
he has taken up, and certain feehngs which he
experiences; things so variable and fluctuating
in their nature, that he will think on one day,
the Deity is the most indulgent being imagina
ble, and on another, that he is the most severe
and strict ; according as it may appear to him
at the time that he is, or is not, standing in that
special relation to God, which he supposes to be
the only ground for evangelical gratitude.
This boasted spring of virtuous action, there
fore, is not a feeling or perception of the moral
excellence of the Deity, which would assimi
late it's admirer into his likeness. It has no
reference to any fixed object, on which the
mind, by a simple effort of it's attention, could
rest, with pleasure, and become animated with

46
the spirit of piety and virtue. It is a selfish emo
tion, which can only be stirred up by a bribe ,•
and it ebbs and flows according to the waxing
and the waning of a fond imagination ; which
flatters a person that he is the object of a capri
cious regard.
But this is not all ; they are not content with
substituting a selfish emotion for generous love,
but they ascribe all those fluctuations of their
notions and feelings, which are the natural con
sequences of the darkness and confusion of their
own minds, to the direct agency of the Deity ;
to what they term the shinings, and. the hidings
efGodr's countenance.
By a similar perversion of reason, they de
scribe those admonitions of conscience as sug
gestions of Satan, which sometimes warn them
that there are circumstances in their character
not very compatible with high attainments in
rehgion; and, in consequence of this opinion,
they still cling to the notion of their being the
distinguished /auownVa of heaven, in spite of all
their faults.
A doubt concerning the safety of their own
state, is treated as a doubt concerning the being

47
of God, the truth of his providence, or the good
ness of his character. It is supposed to come
from hell, and is chased away as an impudent
intruder. Thus, darkness is put for light, and light for
darkness, inexpressible confusion is introduced
into the mind ; and to crown all, this confusion,
these fears and hopes, joys and sorrows, are
dignified with the name of Christian experience,
and considered as true marks of the new birth.
It is melancholy to think what a distorted
shape the simple and beautiful religion of Jesus
Christ is thus made to assume, and that, instead
of improving our nature, it only degrades it, and
makes it ridiculous in the eyes of sober men.
But still more melancholy sometimes, is the
fate of the deluded victims themselves j their
anxious spirits, tossed to and fro between rap
ture and despair, becoine wild and incapable of
controul, and sink at last into that most pitiable
of all conditions, a settled madness,
Such are some of the pernicious consequences
arising from the doctrines of Methodism respec
ting the nature of our capacity and obligation to
4o good works, The consideration of your Hints

48
has naturally led me to investigate the tendency
of that part of their doctrine, and to fix it's real
value in the first instance ; in order that we may
see how far your charge of immorahty is relevant.
If by immorality you understand the breach of
those civil and political laws which are indis-
pensible to the existence of society, and which
are included in the famous decalogue of Moses ;
if you allude to impiety, dishonesty, debauchery,
fraud, and falsehood, the Evangelical Preachers
and their people generally must be acquitted
both of the crimes themselves, and of any inten
tion to countenance them. But so far as your
accusation refers to the perversion of the religious
principle from it's proper object, the distortion of
it into a fantastic shape, and inspiring it with a
mischievous spirit, fatal to the peace, the hap
piness, and further moral improvement of it's be
lievers, you are supported by undeniable facts.
It is of considerable importance to make this
distinction, and keep it in view, if we expect to
produce any effect on the minds of the people.
The rule which our Saviour gave them to judge
of a doctrine is most just, and admirably adapted
to their capacity : " By their fruits shall ye

49
know them." Now the Methodists are cer
tainly distinguished by some peculiar fruits;
but these being mixed with others that are un
questionably good, they have had the address to
pass them all as marketable. At the same time
their enemies have rather raised their reputation
by an injudicious attack upon the whole of them,
which the preachers represent, and the people
believe, to be a calumny. But if we are at the
pains to pick out the bad from among the good,
to examine their qualities, expose their rottenness,
and prove that these evil fruits are the peculiar
produce of certain trees, the people will cease to
have their former reverence for the stocks which
produced them.
With a view to accomplish this, I shall enter
a little farther, and more generally, into the con
sideration of their peculiar doctrines and man
ners; rather with a view however at the present,
simply of ascertaining their existence and qua
lity, than of arguing with them conceming
what countenance the Scriptures give them, in
support of their opinions. What I have to say
on that subject will be better addressed to
D

50

theraselves J meantime I shall reserve these
further observations, which I have to offer, for
the, subject of some future letters.

51

LETTER IIL

In the remarks I have offered you on the sub
ject of your Hints, I have confined myself hi
therto chiefly to those particulars which hav^
engaged your attention; but, in order to gain a
complete view of the subject, and to characte
rise the morals of the Evangelicals by their pro
per peculiarities, it will be of advantage to de-.
fine and describe them under some general clas-r
sification.' If we can succeed in this, the people will have
the object fairly before them- They will be able
to distinguish between what belongs to Chris
tianity in general, and Calvinism in particular;
and be thereby the better enabled to pronounce
without the aid of much reasoning, but by a
simple appeal to their native sense of right and
wrong, whether the thing is good, or whether it
is evil.
D 2

52
All the minute varieties which distinguish this
class of religionists, may perhaps be traced to,
and suraraed up under the three following
heads : —
First. The doctrine which teaches that cer
tain opinions concerning the spiritual essence of
our Lord's Person, and concerning the influence
ofhis Atoneraent, are necessary to salvation.
Second. The doctrine which represents it as
meritorious to entertain the most contemptible
opinion of human nature, and teaches that all
men, whatever dispositions to virtue they may
have from natural constitution, or whatever
moral habits they raay have acquired by edu
cation, are still under the indispensable obliga
tion of undergoing some extraordinary change ;
which, although it may be imperceptible to
others, must be sensible to themselves ; and which
consists in certain inward effects wrought by the
power of the Holy Ghost, but which cannot be
described, so as to let a person who is a stranger
to it have any distinct conception of it's
meaning. Third. The doctrine which teaches that the
divine favour and spiritual influences are all con-

53
veyed through certain ordinances, which ought
therefore to be strictly attended to, and in the
exercise of which as much time ought to be
spent as possible, consistently with the necessary
employments of civil life ; and, particularly,
that we ought to seclude ourselves, as far as it is
in our power, from all company and recreations
that are not visibly connected with religion.
The above doctrines, and the particulars
included under them, are dignified and an
nounced by the Evangehcals under the title of
the peculiar doctrines of the Gospel i and certain
it is they have stamped a peculiar character on
all their adherents, whether they belong to the
school of Luther and Calvin, Whitfield and Wes
ley, or Ralph and Ebenezer Erskine. We shall
endeavour to analyse this character, and trace
it's formation to principles of whigh they boast.
In doing this, there are two things which merit
a separate consideration.
First. The particular moral effect produced
by each of these three doctrines.
Second. The general effect produced on the
character of the Methodists^, by confining their

54
ideas of Christianity principally to the above-
mentioned articles.
The influence which the first doctrine has on
the morals ofthe Calvinists, is chieflv visible in
their devotions. It turns away the attention of
the worshiper from the contemplation of the
moral and intellectual character of the Deity and
of our Saviour, and from the consideration of
those paternal and friendly relations in which
they stand connected with us, as the Authors of
our being, our improvement, and our happiness ;
while it fixes the mind upon certain abstruse and
metaphysical notions about the essence of the
Divine Persons, and their modes of existence.
It changes the idea of piety from a natural and
ingenuous sentiment of gratitude and esteem to
an artificial mystery, and a puzzling and subtle
set of opinions about the most abstruse subjects in
the world. It vilifies the character of our Lord,
hy representing him as being more flattered by
a pompous recapitulation of his pedigree and
titles, than by a sincere attachment to, and ve
neration for, that individual character and virtue
which he displayed during his abode in our world.

55
It ig not necessary for us, in tajcing the ifcvails
gelicals with this false kind of devotion, to eay,
whether the particular abstract oJrihiOnS which
they entertain on these subjects be either right dr
wrong. It is the circumstance of their Ikyirtg
so much stress on them as the esienttats 61 Chris
tianity, and of substituting them in th6 place
of tme and natural devcftion, that forms the rhat-
ter of their offence. If they would be content
to view them merely as ttiatters of critical ah&
metaphysical speculation, there would be tio
reason for finding any fault ; but when they set
them in the very front of the Christian virtues j
when they drill their thoughts on these matters
with all the exactness of orthodox discipline, and
represent such exercise as bping in the highest
degree grateful to the Divine BMiig j when they
claim a pecniiar interest iti the fa^ot of God for
such services, and despise all Who are ignorant
of, or aukward at, this spiritual discipline ; this
is intolerable, and ought to be treated like what
it really is, a distorted and immoral direction of
the religious principle.
It would hardly be needful, in speaking to
you, to prove that the 'Methodists are guilty of

56
this fantastic worship, as you are well enough
disposed already to give credit to the charge of
any sin which may be alleged against them ; but,
as I am anxious to do thera all manner of justice,
I will produce sorae documents to prove that I
have not exceeded the truth. In the larger col
lection of Hymns used by the Wesleyan Me
thodists, you will find a great many of them,
particularly under the head of — Believers Re
joicing, which contain no other sentiment than
that which is expressed in the following extracts :
A thousand oracles divine
Their common beamiifs unite.
That sinners may with angels join
To worship God aright.
To praise a Trini^ ador'd
By all the hosts above ;
And One thrice happy God and Lord
Through endless ages love.
One inexplicably Three,
Oue in simplest unity.
********
A Trinity in unity
My soul shall then adore.

57
Come then, divine Interpreter,
The Scriptures to our hearts apply;
And taught by thee we God revere.
Him in Three Persons magnify.
In each the triune God adore.
Who was and is for evermore.
********
Father, Son, and Holy Ghost,
One in Three, and Three in One, &c.
What sentiments of rational veneration and
love can be raised in the breast by ringing all
these changes of One in Three, and Three in One?
If the moral and intellectual character of the Di
vine Persons, especially as exhibited in those
actions and plans of Providence which are more
immediately interesting to us, are not the great
and commanding theme of attention in our de
votions, it matters very little what idea we form
to ourselves of the divine essence. There would
be just as much piety in adoring the properties
of a circle Or a triangle, as the abstract notion
of One in Three, and Three in One.
No doubt, the Calvinists will deny that they
confine their piety entirely to these abstract opi
nions, and they may quote other passages of
their hymns to prove it. But they cannot deny

58
that there are other persons, not belonging to
their sect, who have a high veneration for the
wisdom and beneficence of the Deity, and for
the consummate virtue, the excellent principles,
the divine mission, and mediatorial dignity of
Jesus Christ ; and yet they refuse such persons
the title of true Christians. At the same time,
they readily give the hand of fellowship to others,
who believe in their metaphysical creed, but
who show no evidence (for mere decency of life
and formality of manners is none) ; I say, who
show no evidence that they either possess thera
selves, or are able to value in others, that
moral grandeur and intellectual dignity which
give the Divine Persons the best claim to out
reverence. This fact is sufficient to overturn all their pro
fessions, and show us plainly what is the God
they worship. They bow not before the Ma
jesty of Moral Character and Intellectual Might,
but to the mysteries of metaphysical essences.
They conceive that their God has been anxious
above all things to instruct them in the mysteries
of his essence, and hence tliey try to please him
by quibbling about it.

59
This metaphysical discipline of the thoughts,
therefore, forms a distinctive mark of the sect,
and is an article of prime importance in their
conceptions of devotion. At the same time, it
affords excellent matter for the ministrations of
the preacher, in guiding the meditations of the
people in a tract where it would be difficult to
make their evolutions correctly without him.
While the exercise, however, is confined to the
mere pre-existent essence of our Lord's Pereon,
the materials are rather scanty, and the few ideas
which it affords are soon shuffled through all the
combinations of which they are capable ; but,
when they descend to the union of the two na
tures in the person of Jesus Christ, the field is a
little widened. I shall present you with a spe
cimen of this kind, out of man}' others to be
found, in a book intitled Gospel Sonnets, written
by Ralph Erskine, one of the champions in the
north, who revived and propped up the sinking
cause of Calvinism in the middle of the last
century. He is the first, the last of all.
Yet number'd up with insects small;

60
The first of all things, yet alone
The Second of the great Three One.
A creature never could he be.
Yet is a creature strange I see ;
And own this uncreated One
The Son 6f Man, yet no man's son.
He 's omnipresent all may know.
Yet never could be wholly so ;
His manhood is not here and there.
Yet he is G*d Man every where.
He comes and goes, none can him trace.
Yet never could he change his place ;
But though he 's good, and every where.
No good 's in hell, yet he is there.
This is a part ofthe Believer's Riddle, in which
all the mysteries of the Calvinistic Gospel are
sung with the same edifying ambiguity ; and,
lest the reader should imagine that it is a mere
amusement and play upon words, he is gravely
admonished, in the Conclusion, of the vast im
portance of the matter therein contained.
Here is the riddle, where 's the man
Of judgement to expound.
For masters fam'd that cannot scaa
In Israel may be found.

61
We justly these in Wisdom's list
Established saints may call.
Whose bitter sweet experience
Can clearly grasp at all.
Some babes in grace may mint and mar.
Yet aiming right succeed ;
But strangers they in Israel are
Who not at all can read.
Or as the same sentiment is expressed in the
preface. — " The Gospel mysteries treated of in
the third part, (the Riddle) will have no beauty
but in the eyes of Christ's Pride, or Believers,
to whom it is given to know the mysteries of
the kingdom of heaven, but to others it is not
given." Here is a positive proof, that skill in the mys^
teries is considered as the most essential ingre
dient in Christianity, and is substituted for the
sentiments of love and esteem. A want of ca
pacity, or inchnation to study the Calvinistic
mysteries, is mistaken for that incapacity of
perceiving and valuing moral and intellectual
excellence, which is in some resipect natural to
mankind ; and the passages of Scripture which

62
refer to that moral darkness and apathy of the
human mind, are supposed to speak only of tbe
objections which some people fee! against re
ceiving the mysterious dogmas of the Evan
gelicals a? the fu7idamental axioms of Christi
anity. In all that refers io the wor&hip which ought
to be paid to the Redeemer, they are under a
perpetual misapprehension respecting the grounds
on which such worship rests. Whatever he was
abstractedly and essentially previous to his in
carnation, it is extremely plain, that the prin
cipal thing which gives him a distinctive cha
racter in our view is, his mediatorial office ; and
the services which he has rendered us in that
capacity, are the chief grounds of the homage
we owe to him as a separate person.
The circumstances of his being the chosen.
Agent of Providence in executing that plan of
moral improvement, or salvation, which is exhi
bited on this earth ; and of displaying the most,
consummate wisdom and virtue, and especially
such an extraordinary degree of philanthropy
and con4escension in that part of it which re
quired his presence in this lower world j these

63
are traits of personal character which ought in
deed to endear him to every heart.
An enlightened attachment to such a Person,
and to his cause, is at once a most delightful
and improving sentiment of worship. But how
spldom will you find, in the devotions of the
Methodists, any artless expressions of such an
affection? How little room does it occupy in
their breasts ? How insensible are they to the
superior glory of such an object, compared with
all thelogical conceits which scholastic theology
can furnish ? The answer to these questions is
to be found in the preference which they give to
the Christian whose understanding is illumined.
with metaphysical skill, above one whose heart
is impressed with the moral sentiments of vene
ration and love for the excellent characters ofthe
Deity, and of bur Lord Jesus Christ.
A certain class of Evangelicarls, however, give
their devotion a little more the appearance of
sentiment, by dwelling much upon the sufferings^
and death of our Saviour. These, are circum
stances of so affecting a nature, and so well cal
culated to impress an ingenuous mind with the
feelings of gratitude and love^ that I am not sur-

64
prised some well-meaning, though less enlight
ened persons should have taken it into their
heads, that the most effectual way of preaching
the Gospel was, to describe and dwell upon the
circumstances of his death. The description of
an innocent person undergoing sufferings, which
were calculated in some way or other to promote
our happiness, cannot fail, even in an untutored
mind, to raise a sentiment of respect for the ge
nerous sufferer; and to beget a deference for his au
thority , which will induce us to regard his precepts.
So far all is well; but we are mistaken if we
suppose such a kind of respect constitutes all, or
even the principal part of that homage which we
owe to our Lord. The death of any philosopher,
who fell a sacrifice to the bigotry of the ignorant
multitude, would have the same claims upon our
sympathy. Without a just conception of the
plan of providence which he was fulfilling, of
the benevolence and grandeur of it's design, of
the talents and virtue on the part of it's author,
requisite to insure success, of the fitness of the
means he employed, without a sincere desire on
our parts to partake ofthe benefits of his admi
nistration, and to co-operate with him in pro-

B5
moting his design ; in short, without entering with
some enthusiasm into the spirit of our Lord's cha
racter, and his undertaking, all the emotions which
we feel on the conteraplation of his sufferings,
are nothing else than the common pity which
is excited by any tragic scene.
Now it is but too evident, from the rainute and
almost ludicrous manner in which they attend
to the circumstances ofourSaviour's passion, that
their ideas rise little higher than tliis natural sen
timent, — Even that however, when expressed
with artless tenderness, is not offensive, a speci
men of which has just cast up tome, as I opened
the hymn book to prove my observations —
* O let me kiss thy bleeding feet,
And bathe and wash them with ray tears.
The story of thy love repeat
In every drooping sinner's ears.
But when these sentiments are cast into a
more systematic and theological form, they are
equally disgusting by their absurdity, and gross
famiharity, to a refined taste, either for natural
or spiritual things, — What are we to think, for
instance, of such stanzas as the following : -—
* Wesley's Hymn, 32.
E

66
* Weary souls that wander wide
From the central point of bliss,
Turn to Jesus crucified,
Flee to those dear wounds ofhis ;
Sink into the purple flood.
Rise into the life of God —
I thirst, thou wounded lamb of God,
To wash me in thy cleansing blood,
yo dtoell ivithin thy tcounds ; then pain
Is sweet, and life itself is gain,
t How blest are they who still abide,
Close sheltered in thy bleeding side.
% Come, O my guilty brethren, come.
Groaning beneath your load of sin,
His bleeding heart sh£|.U make you room,
His open side shall tqke you in —
§ The dear tokens of his passion
Still his dazzling body bears.
Cause of endless exultation
To his ransom'd worshipers —
With what rapture gaze we on those gloriou»
sears.
Or take another specimen from the Gospel
S,Dhnets ¦¦ —
* Hymn 20. f Hymn 25. J Hymn 29.
§ Hymn 64,

67
• This for his jnerit's sake I seek.
Whose Mood and ivounds to mercy speak,
Who left the rank of glorious choirs.
And heavenly flowers for earthly briars ;
Our Sampson took a holy nap
Upon our feeble nature's lap.
He wandering in a pilgrim's weed
Did taste our grief to help our need—
Surely the people who deal sb much in blood and
wounds, and can use such irreverent familiarity
with the person and sufierings of our Lord, must
be insensible to that pure and dignified veneration
which his character ought to inspire. If they
were sensible of it, they would not find it ne
cessary to excite the passions, by conjuring up
such tragic images of death and woe.
When the moral sense is once so far purified
as to distinguish those traces of true divinity
which his character displays, there needs nothing
else to produce all the ardour of enthusiastic ad
miration, and of grateful love.
There needs no stage effect, no pompous epi
thets, no stirring up by expressions of famihar
endearments. The eagle eye of enlightened
* Part V, Sect, i.
E a

68
pontemplation gazes calmly at the sun of righte=-
ousness, and beholds all it's glory, and while we
do so (to use an expression of Paul's) we are
changed into the same image, from glory to
glory, as by the spirit ofthe Lord,
It is tliis which constitutes the real value of
true devotion; to perceive and to Ioye rnoral ex
cellence, it is necessary that we possess some
degree of it ourselves ; and the more we admire
it, the more we shall feel an iqcreasing desire to
imitate the object of our regards. This is the
law of our constitution. But to pore upon a
metaphysical proposition, or even to weep over a
pathetic tale, are but feebly connected with a
disposition of steady virtue. Those who are much
acquainted with the religious world know very well
that it is no uncommon thing for people of the
piost orthodox notions, and warmest imaginations^
^0 exhibit immediately, after a season of devotion,
tempers of mind, and practices, which are utterly
inconsistent with the spirit ofthe Gospel.
Tp conclude this account of evangelical devo
tion, and to characterize it by a suitable desig
nation, I think we may call it a spirit of punctih

69
ious and tragic piety. It is begbtten by the'
doctrines of Methodism, It is characteristic ol
their sect ; and without meaning id say, that it
is unmingled in many instainc^s, with a purer
spirit, yet the evangelical' preachers are charge
able with the evil to the extent to which it pre
vails.

70

LETTER IV.

Another effect produced by the influence of
the first doctrine, on the morals of the Calvinists,
is, the prevalence of a presumptuous degree of
trust in the divine mercy, a false estimate of the
rank which they hold in the divine favour, and a
disgusting kind of arrogance and self-conceit.
The cause of this is, — the high importance
which they attach to certain opinions, concerning
the manner in which the divine justice and mer
cy are influenced by the death of Jesus Christ,
The observations which I am going to offer upon
this subject, as well as those which I have offered
upon the subject of their devotions are quite un
connected with any systera of belief, concerning
the truth or error of the abstract opinions, they
hold on the subject of the Trinity and the
atonement, &c. My observations refer only to
the degree of importance which may be attach
ed to such speculations, in a comparative point

71
of view, with other matters; and I hope they
will be found correct .by a candid inquirer,
whatever scheme of doctrine he adopts with re
spect to the Trinity, &C;
You raust have observed a great degree of
obscurity and inconsistency in the language of
the evangelicals on this subject. Their doc
trine, that Christ has done all that is necessary
for our salvation, is not easily reconciled, with
another which conscience whispers in their ear,
that man must do something ,- and it is their
anxiety to err rather upon what they suppose
the safe side ofthe question, that has occasioned
them frequently to express themselves in a way
which you justly reprobate. In order to come
at the root of this supposed difficulty, we must
distinguish between two things, vvhich are often
mistaken for each other.
In the first place, when we speak of the mo
tives which induce the Deity to extend his
mercy and favour to creatures who have sinned,
we may say, that the merit of our Saivour's
obedience and sufferings have some influence,
more or less. . We may say, in contradiction to
the supposed eflTicacy of animal sacrifices, pen-

n
ances, and the intercession of saints, &c. — '
that a regard for our Saviour was the only ex
ternal circumstance (independent of his own
essential benevolence) which could have any
influence in inducing Our Maker to extend his
forgiveness beyond the bounds which a due re
gard to justice might require.
But in the second place, without interfering in
the least with the particular opinions, which
any person may form to himself, respecting the
amount of the above influence ; it still remains,
that the exercise of mercy, even upon this extend
ed scale, must be regulated by some principle
which respects the fitness of particular persons
to receive it. Thus an impenitent sinner would
still be an unfit object of mercy. A person who
deliberately rejected the Gospel, when proffered
to him, in a pure and unadulterated state, would
also be an unfit object. One who refused to
forgive the offences which others had committed
against himself, would not be a fit object of the
divine forgiveness. A person of a proud dispo
sition, who had so high an opinion of himself,
as to imagine he stood in no need of the indul
gence of heaven, would be unworthy of it's

73
favour. A person who thought a quantity of pe
nance and mortification a sufficient atonement
for his sins, would have the less claim to the
advantages ofthe true atonement, &c.
To allege that God would bestow his mercy
and favour indiscriminatelv on all, for the sake of
Jesus Christ, without any regard to the moral
fitness of their disposition to receive and profit
by it, would be a gross outrage both against the
wisdom, and the justice, and the mercy, of the
Deity. However people may differ about what
are the exact qualifications on the part of raan
kind to which God has respect, in extending his
mercy, still it is evident, that there must be
sorae qualifications, otherwise all would be in
discriminately included.
There is, therefore, something in the cha
racter of individuals, which influences the di
vine Being to treat them with distinguished fa
vour, and this assertion is noways contradictory
to the acknowledged efficacy ofthe first motive,
nor to any particular opinion concerning the
amount of such efficacy.
And as these two motives which God may
have, first, for bestowing an extraordinary and

74
unmerited favour for the sake of Jesus Christ ]
and secondly, for confining it to a certain de
scription of persons, are ! perfectly consistent
with each other, so are they both likewise per
fectly consistent with the original motive of his
own native benevolence.
We can easily conceive a benevolent old man
presenting his son with a sum of money to
distribute among the poor, with a recommenda*
tion to bestow it upon the fittest object of com
passion; especially those who were most. likely
to raake a good use of it. An unsophisticated
and ingenuous mind would feel, at the first
glance, the whole force of his obligation to the
benevolence of the father, to the philanthropy
and condescension of the son ; and would be
sensible at the same time of the value which
they attached to that qualification, by which he
was distinguished from others who were com
paratively less deserving than himself It
would never enter into his mind, that in order to
express his gratitude properly, it was necessary
to make a calculation of how much he owed
separately, to the father, and to the son,, and to
himself He would never dream that there was

75
any inconsistency in allowing each of these con
siderations their full weight in his mind, or ima
gine that he would offend his benefactors by
not making the proper distinctions.
In the same manner, there does^ not seem to
beany necessity for a Christian to be always.
calculating how far God is influenced in hi*
deahngs with men, by different proportions, of
the motives we have mentioned ; and mOre
especially, as the qualifications which are gene
rally understood, as being requisite for the first
admission of a person into the kingdoin of God,
are of such a nature, as to involve in them a
due expression of the obligations we lie under
to the divine persons.
Humility, penitence, faith, are the best ac
knowledgements we can make of. our sense of
the divine goodness ; and at the same time they
are so well calculated to render the possessor of
them more worthy of mercy, than the proud, the
impenitent, and the unbelieving ; that we may
see a peculiar fitness in regulating the exercise
of mercy by a regard to such qualifications.
If the Calvinists therefore, when they speak of
Clirist having done all for our salvation, mean

76
simply, that He is the only AtoneUient, Sacri
fice, or Intercessor, to whom God has any re
spect, in determining to extend his forbearance
and mercy to a certain length, I would not
find any fault. But if they mean that his obe
dience rendered all regard to the qualifications
of humility, penitence, faith, &c. unnecessary,
then they are not the people for whom I have a
smgle apology to offer. I leave such quibblers
who are so grossly ignorant of the scheme of
Providence, and the sense of the Scriptures, to
be chastised at your pleasure.
But I am really persuaded that by far the
greater majority have no such raeaning. They
are only desirous to guard against the idea of
these qualifications being supposed to possess
any inherent right to the particular rewards of
the Gospel ; or of their being considered as a
kind of price, paid by their possessors, for the
favours of Heaven. I think I have shown,
however, that such a scrupulosity is altogether
needless, and shall have occasion shortly to
point out the folly of it still farther. In the
mean time 1 will retum, and make good my
assertion,, that presumption arKl pride are the

77
consequences of this excessive importance,
which they attach to an over scrupulous at
tention about the doctrine of the atone
ment. I have observed, that whatever might be the
exact quantity of inflnence, which the obedience
and suffering of our Siaviour had with the deity,
it was no ways inconsistent with the existence of
other motives ; viz. the native mercy of the di
vine character, and a proper regard to the qua
lifications of those individuals, who were to be
received into fayour. I showed also that, in a
practical point of view, there was little occasion
for distinguishing them in our minds, and fixing
tlie exact limits of their influence.
But the Calvinists act upoii a quite opposite
principle. Without denying that the first and
third considerations have some infiuence on the
divine mind, they fix their attention almost
wholly to the second. They calculate it's force
with extreme minuteness. They consider it as
the poin^; on which errour or partiality is least of
all dangerous; and are so zealous in supporting
what they conceive to.be the honour of Christ,
that any vindication of thp Father's raercy and

78
benevolence, or ofthe raoral worth ofthe Chris
tian's qualifications, are looked upon with sus
picion, if not openly conderaned as damn
able. This ill -proportioned zeal infallibly produces
the following vicious effects, in the exact propor
tion in which it has been permitted to exceed
ihe bounds of moderation.
1st, The zealot approaches God with a de
gree of presumption, and demands pardon of his
sins as a matter of course, which cannot be re
fused, seeing Christ has born the complete
punishment of them. I have heard evan
gelical j)reachers offer up prayers, before a
public congregation, with such a tone of pre
sumption ; and have even known them use
the very expressions, " that they had a right
to have their petitions granted for Christ's
sake." 2d, The habit of depreciating the moral qua
lities we have mentioned, and fixing their atten
tion exclusively on the death of Christ, begets at
last a feeling of indifference and inattention to
wards them, insomuch, that they presume them
selves to be the favourites of heaven, even when

79
they are notoriously deficient in the virtues of
humility, candour, meekness, &c. The absurdity,
indeed, of claiming the rewards of Christ's suf
fering, without some personal tie to his rehgion,
is so glaring, that even the Calvinists find it
necessary in this case to preserve some appear
ance of common sense, by qualifying themselves
at least with orthodox opinions, and they are
confirmed in their opinion of the sufficiency of
Scripture, which seem to speak of justification
hy faith alone. But whether they are right, or
wrong, in their interpretation of these passages;
that is to say, whether admission at the first is
to be obtained into the kingdom of heaven, by
faith alone, or otherwise; they will not deny,
that the moral qualifications above mentioned
are requisite to their continuance in it; at least,
to their occupying any considerable rank in
the estimation of God.
" Yet, notwithstanding this incontrovertible
truth, jtliey are in the habit of considering many
persons as illustrious Saints, who were ofthe fierc
est and most ungovernable tempers, of the most
uncharitable and censorious spirit, relentless, and
Vinforgivipg,'full of spiritual pride and arrogance.

80
Need I prove this affirmation by an appeal to
history? Who is there that cannot recollect
many instances of men famous in their day and
generation, the founders of sects and of churches,
who in defence of their peculiar tenets, have dis
played the meanest and most hateful passions^
that rankle in the human breast ?
It has been said indeed, that these vices were
not peculiar to any party, and that they were
rather the vices of the times, than of the indi
viduals. But it must be remembered that I am
not confining my remarks to any corporate sect.
I am going upon a broad and general principle ;
and affirming that wherever an excessive atten
tion is paid, to the abstruse doctrines of our re
ligion, it is at the expence of those particular
moral sentiments which I have specified. For
what is it but a reputation for orthodoxy, which
gains these men the character of illustrious
saints, notwithstanding the palpable defects of
their tempers and manners ? It is of no conse
quence to me in what party the vice is found.
It is the thing itself and not the party with
which I war ; and it is but too true, that in
stances of it are to be found, equally among the

81
Arians, and vithanasians, the Papists, and the
Protestants, the Lutherans, and the Calvinists.
But it is likewise true, that in the course of
the last century, and particularly in Britainj
Christians have ranged themselves on two dif
ferent sides, with regard to the question of the
importance to be attached to particular opinions,
about the Trinity and the Atonement
The strict party, which is composed of the
very persons included under the generic names
of Methodists, Calvinists, Evangelicals, &c.
have adhered to the opinions of the old Chris
tians, and have in the same proportion in
herited their vices. — The other, the rational and
moderate party, whatever other faults they may
have fallen into, are certainly less censorious
and arrogant ; tliey are more tolerant, courteous
and modest, than their opponents.
It is impossible for the evangelicals to be al
together ignorant of this, but they hide it in a
great measure from their own attention, by at
tributing the appearance of these virtues on the
side of the moderates, to a general indifference,
and by contemplating with particular cora-
V

82
placence, their own conscious integrity, and
superior zeal.
Any body, however, who chooses to open his
eyes, and look around, must be convinced that
the Calvinists are not reraarkable, at least for
gentleness, long-suffering, and lowliness of mind.
Now this is all that is necessary to establish my
remark. It proves that something or other has
turned away their zeal, from acquiring these
mast Christian virtues, to something else. But
it would be impossible for any person who had
read the New Testaraent, and especially ouf
Lord's Sermon on the Mount, to think meanly
of these primary virtues, unless they were de
ceived about the superior importance of some
other thing. This other thing is the righteous
ness of Christ, or, more properly, it is ihat faith
which, as they say, apprehends, or takes hold
of it. If they will have it, that this faith is all that
is required at our justification, or first admission
into the kingdom of God, let those at least
who confine their attention to it, be content to
be esteemed only babes and beginners. Like

83
j-hem who are ever learning, but never come to
the knowledge of the truth, such people are
evex entering, but never come zoithin the gate.
They are always labouring about justification,
but very little about the improveraent of those
particular tempers and dispositions which, in
their case, stand most in need of being sanc'
tified. They would like to retain all the privileges of
the imitating qualification, and at the same
time all the reputation of advanced holiness.
They imagine, that the consideration of the
Redeemer's righteousness is of such prepon
derating consequence with the deity, in the
business of salvation, that it will not only ob
tain indemnity to the returning penitent, but
the reward of distinguished virtue to the mere
believer. I knew a serious good kind of woman, (taking
these expressions in thei r popular acceptation) be
longing to one of the strictest sects of evangelical
professors, who made the following observation
upon a certain saint of their communion. " It
is true he is of a very peevish, ill-natured dis
position, but nevertheless he is a very goodman,
F 2

84
for grace often dwells in a worthless heart?'
The good woman certainly did not mean a
wicked heart, but she distinctly meant a heart
which might have no claim to the work of
gentleness and benevolence.
Few would have expressed themselves so
broadly; but the same sentiments lie (perhaps
unconsciously) at the bottom of their minds, and
occasion that extravagant and presumptuous
estimate, which they make of the degree of fa
vour, which they possess with God. It must
have been upon the same principle that one
evangelical brother made the following observa
tion to another, which I have heard frequently
quoted, with approbation, as a fine sentiment:
" One ounce of grace will shine more in thee,
than a pound in me;" alluding to some defects
in his temper, and coarseness in his manners.
No doubt some people are constitutionally
framed, to excel more in some particular virtues
than in others, and it would be therefore unfair
to make any particular quality the standard of
general excellence. But even after allowing this
consideration it's proper weight, can any thing
be more mischievous than such a doctrine as that

85
o{ invisible grace, a doctrine which teaches that
Christ, and Belial (if he assume at least a decent
and orthodox shape) may quietly lodge in the
same breast; a doctrine which teaches that
great inward holiness is compatible with great
outward roughness of manners, wrangling, self-
conceit, envy, backbiting, malignity, &c.

86

LETTER V.

I HAVE hitherto purposely avoided saying any
thing determinate about this doctrine, ih^i faith
is the only qualification which is regarded in the
first instance, upon extending tho divine mercy
to particular individuals ; for this reason, that
the charge of forming an undue estimate of the
rank they hold in the divine favour, may be
established against them independent of it. The
consideration of tliat question is in some respects
a scriptural One, and I mean to reserve, as I for
merly said, any observation respecting the coun
tenance which the Scriptures give, or seem to
give, to the Evangelicals, for the subject of
an address to themselves ; but there are cer
tain grounds, of a general and moral kind, on
which they defend the above-mentioned opinion,
and which may be very properly noticed at
present. The examination of them will open
to your view some ofthe most remote and hid-

87
den causes, which biass the judgements of the
methodists, and affect their manners.
The thing to which I refer may be found, ex
pressed by the Rev. Dr. John Erskine, in the
following paragraph of his essay on the nature
of saving faith.
" Other ideas of faith, substituted in the place
of persuasion, are better calculated to flatter the
pride of man, that his acceptance with God is
founded on something worthy, and excellent in
the frame of his mind, in the choice of his will,
and in the biass of his affections. For that
very reason these ideas must be false. The of
fice assigned to faith, in the plan of salvation, is
assigned it for this very purpose, that all pre
tences to merit may be borne down, and the
sovereignty and freedom of God's grace appear,
in bestowing salvation. Rom. iv. 16. ' Therefore
it is of faith, that it might be by grace.' Faith
h-as 710 moral efficacy towards procuring our par
don a7id acceptance.
"To this reasoning an able writer has objected,
that a self righteous heart may make a righteous
ness of a passive, as well as of an active faith,
and be as proud of his passivity, as the Phari-

88
see was of his fasting twice a week — Bat is
there not a mighty difference between fasting,
in which you abstain from what is desireable,
or suffer what is painful, from a free choice',
which you imagine to be virtuous; and the as
senting to a truth, when that assent is constrain
ed by evidence ? If one is proud of the last, may
he not with equal reason be proud, that he be
lieves the sun is in the firmament, when his eyes
are struck with tbe meridian splendour of that
glorious luminary ?"
So far as the argument in this passage, and
the rest of this essay, goes to prove that faith is
believing, we have nothing at present to do with
it. Bat with regard to the other ideas, that
faith has 7io rnoral efficacy tor^ards procuring our
pardon, that there is a propriety in choosing it
as a qualification in preference to others, because
it has 710 merit, and tl\at the less merit there i*
in the qualification, which God regards in bes
towing his mercy — the more it is calctilated to
give honour to God; these are erroneous and mis
chievous ideas, and lie at the root of almost all
the other errors, both of doctrine and conduct,
into what the Calvinists have fallen.

89
In order to get at the bottom of these fallacies,
and at the same time to separate one important
and valuable truth from them, at which no doubt
Dr. Erskine and his brethren partly aim, but
which in the dimness of their apprehensions
they cannot distinguish. We must go back a lit
tle, and fix our minds again on three different
motives, which I endeavoured to prove do all
harmoniously concur in inducing the Deity to
bestow his favour and forgiveness on particular
individuals.-^ These are 1st. His native bene
volence. 2d. The regard he has for the services
and sufferings of Jesus Christ. 3rd. The fitness
of particular individuals to be the objects of
Itivour. You will observe a studious desire on tbe part
of Dr. Erskine to depreciate the value of this
last consideration, at the same time that he in
directly and unintentionally establishes it's ge
neral truth. If, " the office assignecl to faith
in the plan of salvation is assigned to it for this
pui-pose, that all pretences to merit may be born
down, and the sovereignty and freedom of God's-'
grace, in bestowing salvation, appear," then there
must be some propriety in the choice bf ?V as a

90
qualification, in preference, say, to unbelief If
so it follows, 1st. That regard is paid to some
qualification. 2d. That the man who possesses
or exercises this qualification, is comparatively
a better man than the one who wants it. He
that believes the gospel behaves better than the
one who rejects it. The conduct of the former
is more xvorthy ofthe approbation of heaven, than
the conduct of the latter. It is more worthy the
approbation of his own mind, and may therefore
be regarded with that complacence and satis
faction which arises from a consciousness of
well doing.
Now if these inferences follow from their own
premises, what becomes of the assertion, thaf
it puts down " all pretences to merit." It sig
nifies nothing to say, that although faith is a
good thing, yet it does not look upon it's own
goodness, but upon the righteousness of Christ
as the ground of justification. The same thing
may be said, wuth equal truth, of other qualifi
cations, such as humility and repentance, in the
exercise of which, there is not only some but
a great deal of morality and merit.
When I say that these are qualifications to

91
which God has a regard, in the justification of a
person that has sinned, I do not mean that they
possess any inherent right, to merit such a fa
vour, any more than the Calvinist means to say,
that faith has such a right. And it may be as
truly affirmed, that repentance acknowledges the
value of divine mercy, and that humility submits
to the righteousness of Christ, as it can be said,
that faith believes in them. Where then is the
difference between the moral fitness and worth
(or efficacy if any body chooses to call it so, ) which
I here ascribe to repentance and humility, and
that which the Calvinists are compelled to as-'
cribe to faith ? I see none, ifit is not in the de
gree. The fitness of the former, being rather'
more distinct and visible than the latter, if we
view thera separately.
But Dr. Erskine thinks, tliat we are less in
danger of being puffed up by " a simple assent
ofthe mind to the evide7ice of a truth, than by
any kind of choice of the ivill, or biass of the affec-
tiojts, zvhich ive may imagine to be virtuous^ Now,^
the yery reverse of thia is the fact. Men are.
more apt to value themselves on any exercise
ofthe understanding in which they excel their

92
neighbours, than for the possession of a private
virtue. The illustration by which he endeavours
to prove his remark is wide from the purpose,
the circunistg,nces are no way similar :
He says " If one is proud of assenting to a truth,
may he not with equal reason be proud, that he
believes the sun is in the firmament, when hi.s
eyes are struck with the meridian splendour
of that glorious luminary ? If all men, indeed,
did give their assent to the proposed truth, as
all men do see the sun, with the exception of
one or two in as many thousands, his inference
would be true; precisely for this reason, that it
would argue no distinction on the part of the
beUevers, and therefore afford no ground for
vanity. Men are only proud of something which dis
tinguishes them, individually, above others, and
accoi'dingly it is an incantrovertible fact, that
many people value themselves very highly, be
cause they suppose themselves able to discern
something in Christianity, which the majority
do not perceive. It would be the same thing,
if any mist hung oyer the eyes of the greater
part of mankind, and prevented them from seeing

93
the sun distinctly, as we are all prevented in a
cloudy day ; those who were favoured with
superior power of vision, would be just as prone
to plume themselves on it as upon any other
personal qualification, or adventitious distinc
tion. If we are obliged, therefore, to make a com
parison between the fitness of faith, and of hu
mility, or repentance, as qualifications for ob
taining mercy, the preference even upon the
Calvinists' principles, would be decidedly in
favour of the latter. A man raay assent to the
truth of Christianity in general, and to all those
doctrines in particular which the Calvinists say
are included in it, and still be proud. This is a
matter of fact, which we are certain of, by ex
perience and observation. They may account
for it the best way they can. But it is absolute
ly impossible for a person to be at once humble
and proud, to be penitent for sin, and indifferent
to reconciliation with God.
There is indeed a false species of humility which
may exist along with insufferable pride, a hu
mility which deplores, in the most aggravated
terms, the extreme depravity of human nature

94
in general ; but which is iiisensible to it's own
personal faults. Such a definition of the term,
however, does not enter into our conceptions.
It is a vice which is to be found only on the side
ofthe Evangelicals themselves, and cannot there
fore be decently objected to by them against the
doctrine I have stated.
You will observe that all this absurdity and
confusion in their doctrine arises from an excess
of refinement, in endeavouring to bestow an ex
traordinary value upon .faith, separate from all
other moral qualities; which value, they sup
pose it acquires by being the sole instrument, or
hand, as they express it, which lays hold of the
righteousness of Christ. They argue further,
that no true repentance and humility can be pro
duced in the mind of man, till he believes the
doctrines of Christianity, and therefore that these
virtues are only to be considered as the fruits
or consequences of faith, which will of course be
manifested wherever genuine faith exists; but
which are by no means entitled to rank as indis
pensable qualifications, Avithout which pardon
will not be bestowed.
But will these subtle logicians take it upon

95
them to say, that what they call saving faith can
be practically, and for any length of time, how
ever small, separated from humihty and repen
tance ? — Will they say, that the faith which
beheves in the mercy of God through the re
demption of Jesus Christ, will justify, without
the humility which submits to it, zvithout the
penitence which makes it appear valuable ? If
not, and I am really persuaded they mean no
such thing, where is the use of the distinction ?
If they will not take it upon them to assert the
distinction in this practical form, what right
have they to presurae, that the sacred writers
meant to do so when they speak of justification
by faith ? and, if the sacred writers did not
mean any such thing, and humility and repen
tance were practically understood, even where
they are not literally expressed, what then be
comes of the indiscriminate abuse poured by the
Calvinists on merit and morality, as having 7zo
influence zohatsoever in promoting or procuring
forgiveness ?
I must do them the justice, however, to re
mark, that there is one consideration of some
weight, that in some measure accounts for this

96
extreme scrupulosity, which they show about ad
mitting the influence of merit, in any shape, with
respect to the business of justification. It is this;
If we admit a7iy moral qualification as necessary
to justification, where is this to end ? Some other
qualifications may be considered as equally
worthy of the divine notice wMtli those which
have been mentioned; and, if eveiy thing which
may be supposed capable of thus recom7ne7iding
us to God is admitted into the list, it will follow
at last, that we must make ourselves holy and
good in all 7'espects before we present ourselves
unto God; and then, instead of imploring his
mercy as sinners, we shall only have to thank
him that we arg better than other men, and put
iu our claim for the reward of our righteousness.
I am persuaded, that it is a want of precision
on this point, that lies at the root of all the
controversies which have been agitated on this
subject. The one party demand too many qua
lifications, the other content themselves with too
few. The inconveniences arising from each of
these extremes, are viewed by the opposite
parties rather through a magnifying medium.
The vices to be appreliended from them are

9l
at least too wantonly and indiscriminately at
tached to the intentions and personal charac
ters of their opponents, so that the prejudices of
party being added to original misapprehension,
the subject has rather been involved in additioh-
al darkness, tlian othenvise, by all the discussions
that have taken place.
You will recollect that the thing of which we
are speaking is the first admission of a person
into the privileges' of Christianity ; or the loWest
terms, so to speak, upon which one that has the
opportunity of understanding the Christian re
hgion, may be admitted into heaven.
This is a question which at first view appears
rathter curious, ahd even presumptuous. Why
you may ask should we be so niggardly ih cal
culating the minimum of rehgion which God will
accept ? May not such an attempt be provok
ing ? And is theris not reason to fear th^t a per
son, influenced by such a base motive, shall fail,
on ihat very account, in his attempt to go within
a hair's breadth of hell, without falling into it ?
Does not Christianity hold out glory, honour,
immortality, and exce&diUg great rewards, as
motives to a geiierotis and exalted -virtue; and

98
will not the man who regulates his conduct by
these principles, without troubling himself about
such speculations, stand a much fairer chance
of getting to heaven, than the sordid wretch
who is moved by nothing but the fear of punish
ment? All this is very true ; I have not one word to
say against it, but recomraend it to the attention
of the evangelicals. Nevertheless, there are oc
casions which render the solution of the ques
tion o-f considerable practical importance.
These are, when teachers of religion take it
upon them to assert, that certain things are re
quired of us, in order to obtain the divine favour,
which are not really so required under the Chris
tian dispensation ; and thus trouble the peace of
]pious minds, and perplex them with vain fears.
Thus, for instance, tbe Jewish converts to Chris
tianity endeavoured to persuade the Gentiles
that, in order to be saved, it was necessary not
only to embrace Christianity, but also to be cir
cumcised, and obey the laws of Moses,
Certain also of the disciples seem to have
grudged, that those converts who had formerly
been idolaters, and guilty of other scandalous

sinsj should be admitted into the same general
state of privilege and favour with themselves,
who had worshiped and served .God all their
days. In these circumstances it became neces
sary to shut what really were the 07ily qualifica
tions, which God regarded in admitting men into
the privileges of his son's kingdom; that the
anxieties ofthe one party might be quieted, and
that the haughtiness of the other might be re
pressed. Other occasions might afterwards arise, of a
similar nature, which required a similar appeal
to these first principles ofthe Christian's justifi
cation. It was unfortunate, however, that in
after ages men appealed rather to the literal ex
pressions which the sacred writer used on this
subject, and which were adapted to particular
cases, than to the spirit and principle by which
they were dictated. Some of the cases also
which occur in the sacred writings, being diffe
rent, occasion a difference of expression, which
can only be reconciled by adverting to the gene
ral principle. All this only served to increase
the confusion, and each party being able to
quote Scripture; in his defence, was only the
e 3

100
more obstinate in adhering to his own opi
nions. I shall now endeavour fo explain to you wliat
I think the general principle upon which our
Lord and the Apostles went, when they declared
their instructions upon this subject.
At the time when our Saviour appeared
in the world, the light of natural religion and
those traditions which we have reason to think
would be preserved for some time in the family
of Noah was almost completely extinguished,
and the majority of the Gentiles were sunk in
the grossest idolatry, and corruption of manners.
The Jews, who had been favoured with succes
sive revelations of the divine willy and had been
preserved by the most extraordinary interposi
tions of providence, had also failed in making
that improvement of their advantages, which
might have been expected j and the vigourous
and enlightened piety oS their ancestors had
dwindled down into a system of insipid formali
ties, and a spirit of base superstition.
Independent of this general corruption, the
light of nature and the Mosaic dispensation was
comparatively obscure, even at tlie best, Tliose-

101
who lived under it had no distinct and steady-
assurance of immortality; they did not know
exactly the rule of administration, which God
had laid down for the moral govemraent of the
world, and the limits to which he would extend
his mercy and forbearance to the guilty. They
were not acquainted with the purest principles
of morality, and \\ith all those encouragements
which it has pleased God to provide for welldo
ing. In these circumstances, the minds, even of
the best, never attained that maturity of know
ledge and virtue of which human nature is ca
pable; and which was the great end of that
scheme of providence which had been unfold
ing from the beginning. In this respect, " all
had sinned (without exception) and come short
of the glory of God.
When our Lord, therefore, promulgated his
religion, and introduced a new dispensation
which brought life and immortality to light,
which furnished additional means and incite
ments to virtue, and required a greater degree
of purity in the character of his disciples thaft
had been hitherto attained, he addressed all men
as standing on a level. They were all defective

in that knowledge and virtue which would be
acquired under his reign, and which were ne
cessary to the perfection of the human character.
There was no doubt a comparative difference
between the general character of the Jews and
the Gentiles, and between individuals belonging to
each of the two religions; but any superiority
which the Jews or particular philosophers might
possess in this respect, did not bring them so
much nearer the kingdom of heaven as we should
be apt at first view to imagine.
The profligacy ofthe heathens arose in a great
measure from their gross ignorance, so that when
the gospel revealed to them the true character
of God, the plan of his moral government, and
the hope of immortality, theseobjects, especially,
considering the manner in which the Apostolic
testimony concerning thera was supported by
miracles, could not fail of appearing very strik
ing and novel ; and on that account were the
more calculated to arouse their minds, and in
duce thera to give the newreligion a serious con
sideration. On the other hand, the Jews, long
•accustomed to consider themselves as the favour
ites of heaven, and to expect that when the Me^-

lOS
siah came he would be a splendid temporal
prince, were apt to be offended with a rehgion
"*vhich put the Gentiles on a footing with them
selves, and held forth nothing but spiritual arid
moral advantages to it's subjects.
Soraething in the constitutional character of
-some individuals, similar to the distinctive dif
ference of the Jew and the Gentile, was also
calculated to produce the same effect with re
gard to the reception which they would give to
Christianity. The thoughtless, but perhaps generous man,
who had plunged into vice from mere want of
consideration, and of sufficient incitement to a
virtuous life, might be struck with the splendour
of those discoveries which the gospel made, and
brought to a salutary change of mind ; while
the proud Pharisee, pluming himself upon his
superior sanctity, and feeling no necessity nor
desire for any further improvement in divine
knowledge or virtue, would view the humiliating
doctrines and lowly manners of the son of God
with indifference or contenipt. In these and
other respects Christianity cast a new light on
the human character, and made it difficult to

104
"^judge from their past conduct what they might
do in future. If to these circumstances we add
the further consideration, that Christianity was
intended expressly for the reformation of man
kind, it would have been obviously improper to
have shown any preference, in it's first addresses,
to one class of men above another on the score
of past services ; because that would have been
to judge the world, and not to save it, which
our Lord assures us, was quite contrary to his
intention at that time.
He made it his first business, therefore, to issue
a proclaraation of general indemnity to all,
without exception, who would embrace his
religion. In a messenger sent down from
Heaven, clothed with supernatural power, no
thing could be better fitted to allay the appre
hensions of the guilty, and win them over to a
sense of their duty. He took no retrospective
view of thek conduct, nor inquired whether they
were Jew or Gentile, rich or poor, righteous or
wicked. — His offers of pardon were completely
unshackled by any previous qualifications what
ever. But while he thus cast a veil of oblivion over

105
all past misconduct, he was careful to insist on
such present qualifications as were fitted to in
sure ihexx future good behaviour. He demanded
such a change of mind and principles, as to
afford a reasonable ground for hoping that they
would fiot abuse the goodness of God, but ra
ther be influenced by it, to live in his fear and
to his glory, dhring the remaining part of their
lives. Here, then, is a principle by which we
may fix the exact limits of those great qualifi
cations, which are necessary to justification.
It is necessary to adopt such principles, and
mjanifestsuch dispositions, as will render us proper
and worthy objects of mercy in the eyes, of a
benefactor, whose great design in bestowing this
favour upon us is, " to save us from our sins to
redeem us to himself: a holy people, pecuhar,
and zealous of good works:" — but it is not
necessary to do any particular quantity of good
works, to acquire any particular strength and
habits of virtue. Abundant encouragement is
given to these things by the glorious rewards
which are promised to those who excel in weE-
dping, and which shall be distributed in exact
proportion to the comparative merit of hidir

106
viduals; biit in the mean time, and till once
opportunity is afforded for displaying these
proofs of moral improvement, God is pleased to
accept us freely, and frankly, upon manifesting
the principles and dispositions above men
tioned. This principle, respecting .the limits of those
qualifications which are regarded in the exer
cise of mercy, is so plain, and distinct, so frefe
from the inconvenience arising either from the
extreme of asking too much or too little, that I
hope it needs only to be clearly stated, in order
to meet the approbation of both parties. I am
persuaded that it contains the substance of their
meaning, and is one of those fundamental princi
ples of Christianity which has been believed
and acted upon by well-informed Christians, of
every sect and generation. — • It's truth and im
portance is quite independent of any opinion
that may be forraed of the atonement. It may
be either true, or false, that the justice of God
could not be satisfied without an equivalent sa
tisfaction, the merit of which was to be im
puted to us as the ground of our pardon. The
solution of such a question certainly must affect

107
om sentiments respecting the native benevolence
and mercy of the divine character, but the
wisdom and even the moral necessity of regard
ing a proper qualification, and such a one pre
cisely, as our Saviour made choice of, is suffi
ciently apparent, and perfectly consistent, with
any of the theories which have been adopted.
You may ask lli.m why have the Calvinists
been so adverse to adn.;'. -he necessity of raoral
qualifications, with respect to justification; or
why has there been any dispute about the bu
siness at all ? The reasons are, 1st. The want
of distinct and- definite ideas ofthe terms used in
speaking of the subject. 2d. The application
of the general principle to particular cases, and
situations occasioning a variety of qualifications,
the connexion of which is freqiiently forgotten,
from want of attending to the principle from
which they all flow. Sd. The circumstance of
some of these qualifications being more con
spicuous at one time than another, and more
descriptive of the general character, and being
more frequently noticed on that account by the
gacred writers.
It has been the scope of all my former ob-

108
servations to remove the first cause of dispute :
I shall now endeavour to point out the con-t
nexion of all the qualifications Avhich are men
tioned in the Scripture, with the general princi
ple, and the relative importance w hich ought to
be attached to them, in diiferent circumstances.

109

LETTER VL

The qualification of the mpst general na
ture, and which is equally obligatory and
important, in all times and circumstances is,
humility. It has appeared so obvious to all
parties, that this disposition is essential to the
Christian character, that even those who have
been most extravagant in depreciating moral
qualifications, have supported their system, by
alleging that it was necessary to do so, in order
to produce the requisite degree of humility*
W^hatever pretensions, therefore, any person
may make to the character bf a Christian, if he
is visibly under predominant influence of pride,
and self-conceit, he has mistaken the gpnius of
the gospel, and can have no part in it's pri-
yileges. It makes no difference whether his pride feed
itself on the breadth of a phylactoric and the
tithes of mint and cummin ; upon a quantity

110
of charitable donations to the church, and the
poor; or upon the general baseness of human
nature, and the imputed righteousness of Christ.
It is a hardy plant, Avhich can flourish in every
soil, except in that ' ho7iest and good heart '
which is fitted to receive the word of God, and
bring forth the fruits thereof
The next qualification is the belief of the
Christian doctrine. Whatever allowance God
may be pleased to make for those who have no
opportunity of being acquainted with Christia
nity, or to whora it may have been offered in
an adulterated and objectionable forra, it is
equally agreeable to reason and to Scripture,
that those who reject it's evidence, shall have
no part in it's benefits. This also raay be con
sidered as a general law ; but there were certain
circumstances peculiar to the first promulga
tion of our religion, but which do not now exist,
which gave a pre-eminence and iraportance to
faith as a" qualification for justification ; and
which caused it to be particularly insisted upon
By the sacred writers.
When Christianity was introduced into the
world, it had to encounter not only the persecu-

Ill
tion of the wicked, but the whole force- of that
religious authority and prejudice which existed
in a nature valuing itself on the pecuhar favour
of heaven, and boasting of the possession of a
divine revelation, the authenticity of which was
not even denied by the preachers of the new
system. The authorised interpreters of the
antient law, and the constituted authorities of
the Jewish church, frowned upon it's author.
Scarcely one of thera had the courage or the
candour to declare for him during his life, and it
was quite beneath the dignity of his own mind,'
and the purity of his principles, to court popu
larity, among the lower orders, by any of those
means, which the founders of other reUgions
have resorted to.
In these circumstances, it required no small
degree of candour and courage to become a
disciple of Christianity. It argued a considera
ble degree of huniility to receive a Nazarene,
and the son of a carpenter, as a personage su
perior even to Moses their celebrated legislator;
and showed a good deal of moral discernment,
aad superiority over popular prejudices, to dis*

112
cover 'the grandeur of our Saviour's character
under such a humble disguise. The belief of
Christianity was associated with every excellent
disposition of the heart, and proved that those
who entertained it, whatever their former con
duct might have been, were now under the in
fluence of such principles, that their future good
behaviour might be reckoned upon with sufli-
cient certainty.
Christianity became a rallying point for all
the well-disposed, both araong the Jews and
the Gentiles, and the profession of it was pretty
sure evidence of a good, or at least of a hopeful
character. On these accounts it was represent
ed with great propriety, as one of the most dis
tinguishing qualifications on the part of men,
by which the Deity was determined tp regulate
the exercise of his mercy. It is evident, how
ever, that these properties of Christian faith were
peculiar to the time of it's first promulgation ;
and although it may be still said to be a negative
qualification, that is, a thing without which
men cannot enjoy the peculiar privileges an
nexed to the Christian character, yet it has long

11

<J

Ceased to possess that positive value which ori
ginally belonged to it.
In the course of time $11 the influence of au
thority and popular prejudice, and at last even
of temporal interest, came to be on the side of
Christianity, and from that period the belief
of it was no longer connected with the same
principles of conduct, and with the same dis
positions of the heart ; and therefore it no longer
afforded the same ground for concluding, that
the believer was actuated by such motives as
could insure his future good behaviour, and
obedience to the laws of Christianity. Thus
the same general principle which establishes the
pre-eminent value of faith in one case, proves
it's insignificance in another.
A want of attention to this on the part of the
Calvinists has produced an extreme confusion in
their minds. It convicts them also of a carnal
temper, which looks more to the literal phrases
and words of Scripture, than to their spirit and
meaning. As well might they advocate the cause
of transubstantiation from these words, " this
is my body ; excejJt ye eat my flesh and drink
H

114
my blood." But if they acknowledge that we
must attend not only to zvords, but to the sense
in which they are used, have we not the same
right to say, we must not only attend to ex
pressions, but also to the circumstances in which
they are used, which everybody knows may give
the most different turn to the same phrases.
The third qualification is, repentance, which
I here understand in the popular sense of the
word, as including sorrow for, and ceasing
from, acts of positive wickedness. In a more
comprehensive sense, it may be allowed to mean
a general change of mind and principles, and
in that way to include all the other quahfications
in it. But in speaking of it separately, and
distinctly, it is most convenient to define it a re
formation of conduct, particularly in those in
stances where the former conduct was utterly
incompatible with the spirit of Christianity.
Thus the Gentiles, who worshipped idols and a
plurality of local and independent divinities,
w-ere called upon to give up this absurd super
stition, and to adore the one living and true God..
who made heaven and earth

115
The Jews, who imagined they had a claira to
the favour of heaven, because they were the
children of Abraham, and sened God in the
teraple of Jerusalem, were called upon to give
up these narrow and unworthy notions of the di
vine character, and to consider hira as the great
Father of all, who made of one blood all the
nations of the earth, and who concerned hiniself
alike in the happiness and improveraent of the
whole. He who had been living in the practice
of any vice, must cease instantly from doing
evil, and learn to do well.
The necessity of all this, in the case of the
Jews and Gentiles, who lived at the promulga
tion of Christianity, is abundantly evident.
Without it there could have been no assurance
that the converts understood the genius of the
new religion, or even were sincere in their pro
fessions; and, therefore, no propriety in making
them expect the benefits of it. For the same
reason repentance must be necessary to all
wicked and vicious men in every age, and of
every profession, before they can obtain th^
Christian justification.
It is not, however, a qualification essentially
U 2

116
necessary to all, for this plain reason, that all are
not capable of it. In the strict sense of the word
no doubt all men are naturally sinners, they all
stand in need of a greater degree of moral im
provement, than any, what even the most pro-
favoured individuals enjoy from mere constitu
tion, or from the first rudiments only of edu-
cation. But in this extensive view of the matter there
is no man living, not even the justified, without
some imperfections, more or less, which it ought
to be his continual study to reraedy, and conse
quently in such a sense, it may be said, that no
man ever yet has completely repe7ited. There
is also a very obvious distinction, between such
kinds of imperfections, and what is usually called
vice, although it might be difficult to define their
exact hmits. The one is not attended with the
same destructive effects to the welfare of society,
and. with the same remorse of conscience as the
other. The first is owing to zveakness, the
second to want of principle.
Such persons, therefore, as have been instruct
ed early in their youth in the principles of the
Christian religion, and endeavoured to conform

117
their manners to it, although they may be still
very defective in many branches of knowledge
and- habits of virtue, cannot be said to be iinpe-
nite7it. There maybe need for them to increase
in faith and virtue, but there is no need generally
to change their mode of conduct. They may la
ment that the prevalence of passion, or their
want of understanding and experience, have led
them sometimes astray, but they have no occa
sion to lament the general tenor of a life that
has been spent in a progressive improvement, in
Christian knowledge and virtue. If they do
not perceive /ill the excellence, and feel all the
influence, of the Christian doctrine, it may arise
rather from want of capacity, or proper in-
stnictionSj than from a bad disposition. In these
respects their circurastances are not similar to
those persons, who lived at the promulgation of
Christianity. People of mature age and sound understand
ing had the gospel proposed to them at that
time in such a pure form, and with such popular
evidence, that it was reasonable to demand an
unreserved compliance with it's laws, and this
even in the best of thera required a change in

118
some parts 6f their principles and conduct. If
they refused this it could be attributed to nothing
but the influence of vicious prejudice, or a cor
rupt hfe. There is one situation, indeed, in
which the circumstances of the moderns are si
milar ; that is, when people have taken up some
false view bf Christianity, as for instance when
they imagine it gives them a right to persecute
unbelievers, &c. In such a cage, it is incum
bent on them, when the evil of the matter is
clearly set before their eyes, to repent of their
sin. But although many professing Christians
may be included in this description, who do not
dream of it, yet it does not disprove the general
reraark, that repentance is not a necessary qualifi
cation in «// caj^^, as it was in the first instances of
the converts made among the Jews and Gentiles.
The Evangelicals, however, under the influ
ence of that disposition which men have so fre
quently manifested, of adhering to the letter of a
precept rather than the spirit of it, insist on the
necessity of repentance in the case of every in
dividual; and create an artificial remorse, by
harassing the conscience with imaginary sjns of
wandering thoughts, &c. An account of this

119
process, however, will fall more properly unde
the second great division, into which I have
classed the doctrines ofthe Methodists. All that
I have in view, at present, is to show in what re
spects repentance is a qualification to obtain the
favour of God.
You will perceive tliat it's necessity arises en
tirely from the same general principle which re
gulates the divine government in similar in
stances. If a person has been living in sin it is
necessary that he instantly leave it off, when he
thinks about imploring the mercy of God, other
wise there could be no ground for expecting his
future good behaviour ; but it is not a temper of
mind, so intri7isically pleasing to God, that we
need to do evil to qualify us for it, or to manufac-
tureimaginary crimes, upon which it may fasten.
The progressive improvement of such well-edu
cated and well-disposed youth a« I have men
tioned affords as good, and perhaps much better
ground for depending on their future good con
duct, than the sudden remorse and reformation
pf one who has been formerly wicked.
The fourth qualification is a long-suffering
disposition, in bearing with the injuries that

120
may be done to us, and a readiness to forgi\'e
our offending brethren, when they express their
sorrow for \ihat they have done. The fitness of
this qualification is obvious at first sight. A keen
ness to resent and to revenge offences, would be
excessively preposterous on the part of one, who
was himself suing for mercy, and would evince
too plainly that he was excited by no other mo
tive than the fear of immediate punishment. It
would prove him to be utterly ignorant of the
value of that merciful character which he sup
plicated, and therefore leave no room to expect
that gratitude for the favour hc asked, would have
any influence on his future reformation.
If there is any time more than another, ^vhen
men are desirous to respect the wishes and the
will of a superior, it is when they are going to
ask a favour of him. To ask f irgiveness,
therefore, for our debt of a thousand talents,
•while we are squeezing the hundred pence from
our neighbour, is the grossest insult to the divine
Majesty, and is one of those sins which our
Saviour marks with the most decided reproba
tion, and which he assures us shall certainly ex
clude every person who is guilty of it (whatever

121
whatever his pretension may be) from the king
dom of heaven *.
On the other hand, the merciful and the can
did are assured of being judged with mercy and
candour ; and we are even taught to make use of
our mercy to others, as a plea with the Deity to
extend it to us. If there be any exceptions at all
to the general rule of the divine government,
that sinners are all viewed in the same light ^s
being equally needful of, and equally welcome
to, the clemency of Heaven, one of them seems
to be in favour of a merciful disposition. The
acts of mercy which we liave do7ie, being repre
sented as disposing our Maker to show favour to
u»f. But, perhaps, it is only a strong method of
showing us the absolute necessity of it, as a pre
sent quahfication ; and the particular emphasis
which is laid on it, shows the perfect knowledge
which our Saviour had of huraan nature. There
is no motive which operates more powerfully on
a generous mind than gratitude and a sense of
unmerited favour; but the hard-hearted selfish
* Matth. xviii. t Sermon on the MouRt.

122.
wretch is callous tb the influence of this noble
sentiment. Having no portion of that benignity
in himself which delights in showing mercy and
favour, he is insensible of it's charms in ano
ther, and is more apt to feel resentment than
gratitude, at the proffer of any favour that im
plies a humiliating inferiority.

12a

LETTER VIL
The qualifications wliich I have specified in
my last Letter, are the principal ones which
are mentioned in Scripture. They all ob
viously derive their value from their connexion
with that general principle ofthe divine govern
ment which, while it freely pardons the past of
fences of the sinner, makes a sure provision for
his future reform.ation.
There are some other things, peculiar to the
particular cases of the individuals, which seem
also to have been required of them, in order to
be restored to the favour of God ; jsucli as doing
certain acts of justice or generosity, which
might be in the immediate power of such per-r
sons ; but it is not necessary for my purpose to
enter into minute details. The obligation of
such actions, for the purpose of justification,
evidently rests on the same ground with the

124-
more general qualifications. 1 hey are neces
sary, in certain instances, to prove the sincerity
of conversion ; because, if a person professes to
embrace the Christian religion, and neglects to
do some manifest duty, which it is in his power
at that moment to perform, nothing can be ex
pected in favour ofhis future good conduct.
The alteration of circumstances in the present
state of the w^orld, may have given rise also to
the necessity of other qualifications, differing in
the letter from those mentioned by the sacred
writers, but agreeing exactly with the spirit and
purpose of them ; and, consequently, more
truly evangeUcal and scriptural than the very
phrases ofthe Bible, as applied to other circum
stances than those which were contemplated by
the persons who wrote in it.
Perhaps the generality of modern Christians
are as much deceived by an adherence to the
literal sense of the New Testament phraseology,
as the Jews w^ere by adhering only to the literal
meaning of the Old Testament ordinances.
How great, for instance, is the difference be
tween the moral efficacy of faith in primitive and

125
in modern times. In the first case, the doctrines
of Christianity were embraced in opposition to
the influence of temporal interest, religious au
thority, and popular prejudice; in the latter,
the behef of Christianity in general, and of the
tenets of Calvinism in particular, has all, these
powerful motives on it's side. How absurd,
therefore, to expect the same eff'ects from it, or
to imagine God will attach the same value to it.
An attention to this consideration, w'ould af
ford a much better solution of a certain pheno
menon, which seems to have puzzled Dr. Ers
kine as much as he has supposed it to have puz
zled others.
" Perhaps these hints," says he, in his Es
say on Saving Faith, " may go far to solve a
phenomenon, which has considerably puzzled
many curious observers of the present state of
religion in Great- Britain.
" Never did any age of the church produce
such a multitude of elaborate and unanswerable
apologies for Christianity, especially in Eng
land, and yet never did infidelity more abound.
Does it not deserve inquiry, how far this may
be owing to an unhappy neglect of inculcating

126
and explaining these peculiar doctrines of Chris
tianity (of Calvinism) which, when seen in their
native beauty, are the grand means of produc
ing and increasing saving faith."
If the true doctrine of Christianity, indeed,
the real spirit and meaning of the thing, Avas
duly inculcated and explained, I should have no
doubt of the happiest result; but, while men
doat about abstruse questions and a strife of
zvords, and give out their silly quibbles, as the
peculiar doctrines of our religion, it requires no
great sagacity to discover the Cause why men,
who are accustomed to make use of their rea
son, should be offended at what is called Chris
tianity. The full consideration of these points, how
ever, will be better reserved for a future occasion.
Meantime, 1 hope I have pointed out the
origin of that aversion which the Evangelicals
have always manifested against moral qualifi
cations in every thing that concerns the business
of justification ; our first admission into divine
favour ; or the lowest terms upon w^hich a per
son under the Christian dispensation can be ad
mitted into Heaven. They falsely suppose that

127
the qualification of faith alone, in all circum
stances, is sufficient to insure future good beha
viour, and that the other things, which I have
mentioned, are to be regarded only in the same
way with other general acts of virtue ; that is,
as very good kind of things, -vvhich the faithful
ought to be exhorted to, in order to give evi
dence that they have been justified. Of course,
there is no particular hurry about them. If the
prevalence of the opposite dispositions are too
manifest in some of them to be denied, it is re
presented as being only the struggles of the flesh
against the spirit, in which respect they ima
gine they are no worse than the Apostle Paul,
who, they suppose, represented himself^ even
after his conversion, as being still carnal, sold
under sin, and striving ineffectually against the
bad tempers and dispositions of his mind ; and
particularly against pride, which they represent,
with great convenience to their systera and to
themselves, to be the most difficult thing in the
world to eradicate out of the individual, al
though, at the same time, they declare it abso
lutely necessary (and, of course, they must
think quite attainable), to have the most filthy

128
and contemptible opinion of the genus to which
he belongs.
Having failed to lay the same foundation
which our Saviour and the Apostles did, it is in
vain that they attempt to raise the superstruc
ture. They produce an abundant quantity of
zeal, and a tolerable degree of integrity, but
they are manifestly deficient in modesty, meek
ness, and rational devotion. They do not deny
the moral obligation of these virtues, they may
even occasionally recommend them with all the
power of their eloquence, and all the people may
likewise say, amen ; but still they do not con
sider them as things of primary importance; they
think they may make a shift to get to heaven
without them; and, consequently, whenever
the exercise of such virtue is opposed by the in
fluence of passion, or party interest, they have
too feeble a hold ofthe conscience to keep their
ground. Presuibptioh, arrogance, and quick resent
ments, especially when roused by any thing
respecting their system, or party, do therefore
abound among them ; and, being once incited
by public measures and public passions, the

129
venom distils on the heart, diffuses itself through
the private manners, and at once corrodes the
benevolent affections, and nourishes their spiri
tual pride.
I shall conclude these observations on their
presumption and pride, by taking a little farther
notice of sorae opinions which prevail among
them, and which have a powerful influence ih
hiding the deformity of those faults from their
view. They take it for granted that the pride
of man, which, according to their own doc
trine, it IS the great object of revelation to hum
ble, is only, or principally nourished by honest
actions, deeds of charity, and such other plain
virtues, as many people unquestionably perform
who make no great pretensions to religion, or
who may even altogether deny it's truth. They
suppose that it is an excessive value which men
attach to the worth of such morality that forms
the great objection which they feel to the truth
or importance of Christianity, Now, I will not
deny that there is some truth in this opinion ;
but it is likewise true, and they do not consider
this, that there are other things which yield a
I

130
great dial mere yiourishment to the pride of the
heart tlian these good zvorks.
These may be things pertaining to religion,
an attachment to which cannot, of Course, ever
produce infidelity, or even indifference, and are
not therefore so visibly hostile to Christianity,
but they are of such a nature, that an excessive
regard for them produces a more decided hosti
lity to the spirit, than the other does to the let
ter of revealed religion. Among these things,
metaphysical orthodoxy holds a distinguished
rank. No moralist ever plumed himself mors
upon his honesty than many Calvinists do on
their faith and knowledge. The mind of man
has ever manifested a far raore eager disposition
to fix on the one as a ground of distinction and
self- complaisance and conceit, than on the other.
This is a plain matter of fact. Among the de
cent people of the zaorld, as the Evangelicals
designate other Christians and inhabitants of
this globe, there are to be sure afetv individuals
who are so ridiculous as to he vain of doing their
¦duty as members of society with legal honesty,
.and occa,sionally with a little generosity. But

131
the great bulk of mankind perform these commoft
duties without ever reflecting on what quantity
of praise and reward they ought to gain, either
from God or man. If they are not rehgious, it
is rather from want of serious consideration than
from pride.
But, among the Evangelicals, the great majo
rity of them are evidently puffed up with their
superior knowledge and spiritual discernment.
It is perfectly well known by the most judicious
even among themselves, that a new convert to
their system is in great danger of spiritual pride.
They will hardly dare to say, that the vice is
sanctified by the circumstances of it's being in
terested about a spiritual or metaphysical, in
stead of a moral object ; and, if they will not
say so, it follows, with all the evidence of expe
rimental proof, that the mind of man is in greater
danger to be vainly puffed up by metaphysical
orthodoxy, or faith, than by good zvorks.
It is a mere delusion to attempt the conceal
ment of this notorious fact, by saying that it
«ught not to be so, that there is far less merit in
believing a truth than in doing a moral action.

132
and that if men abuse the doctrine of salvation
by faith, in making it minister to their pride, it
is not the doctrine, but themselves, that are to
blame. Hostile as the Calvinists are to the mo
ral system, they will not presume to deny the
general doctrine of moral obligations. If any
person, therefore, abuse the doctrine of mora
lity, they are just in the same predicament with
those who abuse the doctrine of faith. If the
one doctrine is to be shielded from the miscon
duct of it's votaries by saying, it is an abuse i
the other must be allowed the same privilega
But after all this is done, it still remains that the
vicious f)ropensity of the huraan raind may be
more disposed to fix upon the doctrine of faith,
and to abuse it, than the doctrine of works, at
least in the peculiar circurastances in which
Christianity is now placed. If so, there is a
greater necessity for guarding against the danger
of the former than of the latter. Now, the
Evangelicals act upon a directly opposite prin
ciple, and the consequence is just what might
be expected, they produce in great abundance
the fmits of pride and presumption.

133
If they would be at the pains of looking round
them a little, they would find that there is no
thing extraordinary in all this. It is so far from
being true, as they suppose, that men are mosi
apt to be proud of what is most valuable, that it
is quite the contrary way. Vain people gene
rally value themselves upon what is siiperficial
and silly. A quack doctor is more presump
tuous than a regular physician ; a smatterer is
more confident than a man of learning; and a
man who has doubts of his own probit\', or ge
nerosity, will think a vast deal more of any little
good deed, and be at more pain.s to blazon it forth,
than he who, conscious of the integrity and be
nevolence of his soul, takes no thought either
about finding it out, or making it known to
^others. The smaller the degree of intrinsic excellence,
therefore, which faith has, compared with raoral
dispositions, the more apt it is to engender pride
in the breasts of those who wisli to distinguish
themselves by it ; and thus the grand argument
which the Calvinists employ against morality,
rebounds against themselves.

134
Another opinion prevails among them, that
the minds of raen, especially of serious people,
are much more disposed to despondency than to
hope, more apt to despair of mercy, than to pre
sume on it. This opinion takes it's rise from a
supposition that the feelings of others will be
always similar to those of the early converts,
how^ever differently they may be situated. When
the Jews were accused by the Apostles of mur
dering their Messiah, and when the jailor or
others, saw the remarkable manner in which
Heaven interposed in defence of their persons,
or in support of their doctrine, it was perfectly
natural that those who were conscious of having
injured our Lord, or his servants, should be
under great apprehensions of being signally
punished. A dread of the Deity, as an impla
cable being, had also been infused pretty gene
rally, by the prevailing superstitions, and added
additional horror to a conscience convicted of
impiety. In these circumstances the Apostles
soothed the fears of the penitent, by assuring
them that the son of God had not come into the
world to destroy mens' hyes, but to save them j

135
he had not come to punish the guilty, but to
invite them to repentance, by the hopes of
mercy and forgiveness. They took pains to
prove that the very murder of Jesus Christ,
which men had reason to fear might bring down
the vengeance of Heaven upon a guilty world,
was so overruled by a gracious Providence as to
become the source of the most important bene
fits to mankind ; than which there could, not be
a more decisive proof of the long-suffering and
merciful character of God. They dwelt with
particular force upon this part of revelation, be
cause it was particularly suited to the times and
circumstances of the world.
But in the present times, the feelings of men
on this subject are very different. The merciful
disposition of the divine character and govern
ment is so well estabhshed, and the gracious
purpose of our Saviour's mission so well known,
that men are more apt to presume too much on
the goodness of God, than to be terrified by the
fear of his justice. The Evangelicals may ac
count for this fact as they please, they may say
that it arises from ignorance of the extent and
spirituality of the divine laws, and of the cor-

136
rflption of human nature ; we shall have another
opportunity of inquiring into the correctness
of this account J but -still the bias of the public
mind is so strong towards presumption, rather
than fear, that it manifests itself even among
those who adopt Calvin's opinions about law
and original sin.
Except those who are just reclaimed from a
vicious life, or awakened from a careless state,
and instructed for the first tirae in Evangelical
doctrine, the great majority of thera are as little
under the influence of fear as any other set of
Christians. Notwithstanding their opinions con
cerning the rigours of the law, they imagine that
for their ozo7i parts they are shielded from it's
curse. It matters not whether this notion of
their individual or corporate safety be well
or ill-founded, it is the prevailing sentiment
of their minds. This fact is all I want. And
it is likewise a fact that of those who do not
believe the Calvinistic doctrine of law and cor
ruption the majority are prone to presume too
much on the goodness of God, rather than be
afraid of his justice. The public feeling, there
fore, is different in the present age from the feel-

137
ings of many of those individuals whofti the
Apostles addressed at the promulgation of
Christianity. Without paying any attention, however, to
this important circumstance, the Evangelical
preachers are perpetually instructing their audi
ence in the doctrine of the atonement, as if the
people did not know or believe it already. They
suppose theologically, that the people ought to
have the same feelings with the jailor, and the
murderers of our Lord; and, therefore, that they
will be gratified with the same doctrine. And so
they are truly gratified, not with the intelhgence,
however, as being new, neither as being peculi
arly applicable to their disconsolate state, but as
an exquisite morsel of sound and deep orthodoxy,
of which they suppose themselves to possess the
exclusive talent of judging. The burden of
their song is always believe, because Paul and
peter recommended it to some penitent Jews
and Heathens to do so. That is, believe their
explanations of the redemption; for, with re
spect to the necessity of certain moral qualifica
tions, in order to make us worthy of it's benefits.

138
they do not at all press the belief of this upon
their hearers. They do not consider that this
is the very thing which they are raost in danger
to forget, or to neglect. They do not look upon
such doctrine as Gospel or good 7iews to despair
ing sinners, although they allow such disposi
tions to be very good things, and proper to be
attended to by the j ustified at their leisure. They
do not recollect that although the Apostles, in
addressing particular individuals in peculiar cir
cumstances, did not think it necessary to detail
all the fundamental principles of Christianity,
yet our Lord, in his general discourses, lays the
piost emphatic stress on these matters.
You will observe, that this mistake arises
from the same slavish adherence to the sound of
wprds, rather than to the spirit of a passage, to
which we have already traced some other er
rours, and from a want of attention to the diffe
rent circumstances in which people are placed.
So long, however, as they can quote some, pas
sages of Scripture which seem to be in literal
conformity to their doctrine, they have a power
ftd hold of the people. The rational party may

139
quote still more in defence of the moral system j
and, if numbers were to carry it, one should
expect them to prevail. Why then have they
not done it ?
1st, From the want of -equal zeal, and, conse
quently, equal reputation for holiness, 2d, From
the improper direction of what zeal has been
manifested. Some individuals, and of late some
societies, liave attacked the popular opinions
concerning the Trinity and the Atonement with
sufficient boldness and ?eal, hut then it is only
to set up other tenets respecting those subjects
in their stead. Yet if it be true, as I think it is^
that the fundamental principles of Christian
piety and virtue are quite independent of any
system of opinions on these points, and may be
maintained in consistence with either of them ;
if true devotion consists in a just esteem for the
7;ioral character of God and of Jesus Christ, and
in gratitude for those benefits which we enjoy
under that peculiar scheme of Providence and
mediatorial government which Christianity dis
plays ; if certaiii moral qualifications are neceS'
sary on our part, whatever may be the influence
^four Saviour's death, and if these qualifipations

140
can be defined, then the other differences are
merely sec6ndary matters, which can be dis
cussed at leisure with calmness and candour.
Let the enlightened Christian oppose his zeal
for these fundamental principles, against the zeal
¦which the Calvinist and the Socinian manifest
for their peculiar tenets. Let the public be
called upon simply to judge which of these
things are the most important, which of thera
are most obviously connected with a steady and
exalted virtue, and I have no doubt that the
popular veneration for the Calvinistic peculiari
ties would gradually diminish.
3d, It has not been sufficiently impressed up
on the people, that times and circurastances
completely alter the propriety of certain phrases
and modes of expression^ and may even cause
them to convey a meaning perfectly contrary to
what was originally intended. Thus, when our
Saviour directs men to anoint their heads when
they fasted, it is evident that he desired them to
do so that they might not seem to attract atten
tion by any thing peculiar in their dress. But
if a person, out of his great zeal to the letter of
Scripture, should anoint his head upon such an

Lately ptiblished by the saj)ie Author, price Q,s. Qd.
An ESSAY on the SPIRIT of CHRIS
TIANITY, the principal object of which is
to define the Meaning, and ascertain the Value
of that Faith, and those Works of the Law,
about which there has been so much Contro
versy; — and to show that the great object of
the Scriptures, considered as a Systera of Moral
Instruction is, to recoraraend a superior kind
of virtue, which is soraetimes comprehensively
expressed by the terra Faith ; in preference to
a lower kind, which is expressed by the terms
Works, or Works of the Law.

141
occasion, in a country where it was not the
usual fashion, his very compliance with the letter
of the precept would be a direct offence against
the spirit of it.
The full consideration ofthe means of check
ing the growth of Calvinism must be deferred,
however, till we have delineated the other parts
of their principles and character ; and, as I see
it will require more time to do justice to the sub
ject than I thought of at first, I must defer the
further prosecution of it for a little time.

END OF THE FIRST PART,

• C. Robinson, Printer,
E.oIls-Buildmgs, Fetter-Lane, Londgn.

6906